Aspect of Jainology Part 1 Lala Harjas Rai

SR No.: 012015
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Shodhpith Varanasi
Publication Year: 1987
Total Pages: 170
Language: English, Hindi
Classification: Smruti_Granth & Articles
File Size: 10 MB

Page 41

Dr. L. K. L. Srivastava
Right conduct has been subjected to a five fold division viz. (a) ahimsā (b) satya (c) asteya (d) brahmacarya (e) aparigraha, These five are called 'five vows' in Jainism. These are prescribed for both monks and householders to prepare the ground for attaining 'anantacatuştaya'. In the case of former, they are termed as great vows (mahāvrata); while in case of the latter they are called small vows (aņuvrata). Monks should practise them according to the highest and strictest standard. Householders have been given due considerations. The vow of ahimsa is the avoidance of injuring life by any act of thoughtless in any morable or immovable thing. To householders it would mean abstinence from killing any animal. Truthfulness is understood as truth in thought, word and deed. Asteya means not taking anything in thought, word or action for which one is not entitled. Brahmacarya means chastity in word, thought and deed. For a householder it would mean mere cessation from adultery. Aparigraha is understood as renunciation of all worldly interests by thought, word and deed.
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A pertinent question arises in this context: Why does Jainism not cling to right knowledge alone as the path of liberation ? The cause is obvious. Bondage, here, is the result of perverted vision, knowledge and conduct and hence the above three means, together, are suggested. Moreover, these three are spoken of as interdependent and if any of them is missing, liberation becomes impossible. The text runs thus 'without right faith there is no right knowledge, without right knowledge there is no virtuous conduct, without virtues there is no deliverance (mokşa) and without deliverance there is no perfection nirvana)'. Thus we see that when these three are united, they become conducive to liberation. They should not be practised severally. As a patient does not recover his disease with the knowledge of medicine alone but by his constant use with a conviction that he will be cured soon; similarly, liberation in life is possible with the practice of these three means mentioned above.
From the discussion made so far, we come to a conclusion that though all the three are equally important for the attainment of liberation
1. Cf. Five yamas in the 'Yoga-Sutra' ii/30.
2.
Cf. T. S. VII/2.
3. Uttaradhyayna Sutra XXVIII/30.
4. Akalanka Deva's 'Tattvartha Vartika', 1/1, p. 14.