Basic Principles Of Jainism

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

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violence, iii) apadhyana means cherishing ideas of evil against others such as death, misery, calamity befalling other persons or their family members. This presupposes hatred or spite against other people which in itself is a sin. It also includes entertaining lustful thoughts about other women, covering other's riches and indulging in scandalous thought about other people; iv) duhsruti means listening to or expounding matters relating to various occupations like learning, trade, sculpture, riches, scriptures etc. which arouse false faith, avarice, anger, hatred and lust. Hearing stories relating to violence, superstition or lust which will arouse false beliefs or throw doubts on one's own right beliefs are all cases falling under this category of anartha danda; v) pramadacharya consists in indulging in unnecessary activities like digging of the ground or stone, throwing away water or enkindling fire, cutting vegetation, causing obstruction to wind or purposeless activities. Even unnecessary travelling is required to be avoided. R. Williams has noted that Hemachandra has added other purposeless activities which ought to be avoided "Watching dancing, displays, or theatrical representations, or listening to concerts out of curiosity, study of the "Kamasutras": dicing games played in pools and watercourses (jalakrida), gathering flowers, watching cock-fights" etc.
iii) Bhogopabhoga-parimana
This vow consists in the curtailment of the use of articles of luxury including those which might have been already limited. Excessive use of oils, soaps, flowers, betel nuts and leaves, unguents, articles of food and drink is prohibited.
There are two kinds of this vow: i) one is called niyama according to which one is required to set down a time limit for the use or renunciation of particular articles of drink or food. ii) The other is called yama which requires abstinence from use in enjoyment of the articles for life. Under this vow, a devotee can vow to avoid the use of one or more things of daily use on specified days of the week. For example, one may avoid the use of sweet dishes or conveyances on specified days. This will increase the will-power and self-restraint.
According to Somadeva, the three vows discussed above constitute a scheme of preliminary self-restrain designed to secure moral purity and establish equilibrium of the mind with regard to the worldly objects. They require a devotee to regulate his food and enjoyment. They supplement the small vow of Ahimsa and enable the devotee to develop love and affection towards all living beings.
Shiksa-vratas
The regulation of work, food and enjoyment which is the object of the gunavratas to secure would not by themselves 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 are progressive both in spirit and action, there cannot be advancement in right knowledge and right conduct, While the five anuvratas provide a solution for the evils of daily life and endow it with
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