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Celibacy and Chastity
159
However, with regard to the superhuman beings, fairies, gods and goddesses, the vow is enjoined much more rigorously than with regard to human beings and beasts. 1
In all the previous vows of the laity, as has been seen, the vow is enjoined with three instruments of mind, speech and body and two perfomances of abstaining from doing oneself and making others do; with regard to the third performance of appreciation (anumodana), however, a layman is not enjoined to abstain from it. A special feature of this particular vow is worth noticing; here, with regard to the gods or super human beings the injunction proceeds in the same manner, that is abstaining from doing oneself and making others do through mind, speech and body (i.e. with three instruments and two performances) because the chances of its violation are just rare and scanty. But with regard to human beings and beasts the householder is enjoined to abstain only from indulging in sexual act, by himself and with his own body (by one performance and one instrument). This clarifies that a special relaxation is made in this particular vow of the householder in order to make it more suitable in the social set up. The householder for example cannot evade involving in the sexual union (by way of marriage) of two human beings which are related to him, or of two animals which are owned by him. He should however abstain from making it a profession. This is where the Jaina and the Brāhmaṇical approach differs. However, the vow pertains more strongly to one's ownself, it is therefore usually summarized as the vow of "svadāra santoşa' and 'paradāra viramaņa'(i.e, contentment with one's own wife and abstention from visiting another's wife). The Ratnakarandabrāvakācāra presents the vow in the way which in essence is similar to the Svetāmbara version. It is
1. दिव्वं दुविहं तिविहेणं, न करेमि न कारवेमि मणसा वयसा कायसा । माणुस्सं तिरिक्ख जोणियं एकविहं एगविहेणं, न करेमि कायसा ।
-Upāsaka. 1.16, Śrā. Prati,
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