Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

Page 81

Since the aim of the rules of conduct and vows prescribed for the sravakas is selfpurification, it is but natural that they should be classified on the basis of their faith and capacity. A sravaka is one who listens or who has faith. It is common experience that men and women differ everywhere in their capacity for intellectual grasp and firmness of will. The Jaina thinkers have accordingly adopted a three-fold division: i) Paksika sravaka is a layman who has inclination (paksa) towards Ahimsa. He possesses samyaktva and practices the mula-gunas and the anuvratas and is assiduous in performing the puja: ii) Naisthika sravaka is one who pursues his path upwards through the pratimas till he reaches the eleventh stage. At the culminating point (nistha), he quits the household life and practices the ten-fold dharma of the ascetic. It would seem that if he backslides, he is downgraded to the state of a paksika; iii) sadhaka is one who concludes sadhayat) his human incarnation in a final purification of the self by carrying out sallekhana. It may be added that naisthi also means one who is devoted and is possessed of full faith in the tenets. The classification is inherent in the weaknesses of human nature and expects the layman or laywoman to follow the rules of conduct and the vows to the best of his or her capacity and understanding.
It was during the time of Bhagavan Mahavira that the society came to be divided into four groups: Sadhu (ascetic), sadhvi (female ascetic), sravaka (house-holder), sravika (female house-holder). The rules of conduct described for the first two classes were almost identical; similar rules were enjoined upon the last two classes. The conduct of each class was regulated by vows which every member was required to observe in his or her daily life.
What is a vow? It is a solemn resolve made after deliberation to observe a particular rule of conduct. It is made before a saint on his advice or voluntarily to protect oneself against possible lapses of conduct. The object is to control the mind and mould one's conduct along the spiritual path. The rules are such as intended to protect the society from harm by protecting oneself in the righteous path. A vow affords stability to the will and guards its votary from the evils of temptations of unregulated life; it gives purpose to life and a healthy direction to our thoughts and actions. It helps the growth of self-control and protects against the pitfalls of free
life.
Sravaka-dharma
It may be unnecessary to repeat that the foundation of Jaina ethics is emancipation. The hallmark of Right Conduct is right conviction in thought and action, freedom from infatuation or delusion and passions like anger, hatred etc. Samantabhadra defines conduct as the abstinence of a man (with right knowledge) from himsa (injury) anartha (falsehood), chaurya (stealing), maithuna (sexual activity) and parigraha (attachment). From the popular point of view, charitra (conduct) consists in the pursuit of what is good and beneficial and avoidance of what is harmful to oneself as well as to others.