$JES 401 Jain Philosophy and Practice 2 Level 4 Book

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

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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 Shiksha-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 lay followers to a life of piety and renunciation as a preparation for the rigorous life of an ascetic.
09. Sämäyika Vrata (Forty Eight Minutes of Meditation and Equanimity)
न साम्येन विना ध्यानम्, न ध्यानेन विना च तत्
निष्कंपम् जायते तस्मात्, द्वयमन्योनकारणम्
योगशास्त्र
Na Sämyen Vinä Dhyänam Na Dhyänen Vinä Cha Tat
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JAIN PHILOSOPHY AND PRACTICE - 2