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CHAPTER XIV
ELEVEN PRATIMAS OR STAGES OF PROGRESS IN A HOUSE-HOLDER'S LIFE
We have seen that the vows which a layman is required to practise are intended to purify him in mind and action. Mrs. Stevenson has however observed that “the twelve vows were shaped in accordance with the fixed idea of all who hold the doctrine of Karma that, though it is well to do good, it is better to do nothing. ...."1 This is a gross misconception of the ethics which requires a layman not only to be good in himself but good to others as well. He ought to conduct himself in life in such a way as would endear him to all creatures by his love and affection. He must contribute to the material well-being of the society by his vow of aparigraha. The rules of conduct are practical; they have been so framed as to avoid personal and social conflicts in life.
A layman who is desirous of attaining to greater heights in ethical and spiritual progress can do so by regulating his way of life. The word "Pratimā" is used to designate the stages of ethical progress in a house-holder's life. By treading the path of progress, his soul gains in purity and acquires capacity for spiritual advancement. The stages are closely connected with Guņa-vratas and Silavratas, the Aņuvratas being basic to the life of Jaina layman. Though there are slight differences in the nomenclature of some of the Pratimãs between the Digambara and Svetāmbara enumerations, there is no real difference in the content of the entire scheme of 'progressing series'. The Pratimās are like eleven
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