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ACARYA VIJAYAVALLABHASORI COMMEMORATION VOLUME
four vows of Pārsva the vow of chastity was later added by Mahāvīra. This he did by dividing the vow of property into two parts: one relating to women and the other relating to material possessions. The Ajivika leader Gosāla's conduct led Mahāvīra to add the vow of chastity to the four vows of Pārsva.
Cātuyāma or cāujjāma (Pali cátuyāmasamvara)1 denoting four vows of Pārsva was undoubtedly, a phraseology of the religion of Pārsva, but it acquired altogether a new connotation with the followers of Mahāvīra.
The first great vow of the Jainas is abstinence from killing living beings. (Cf. Buddhist Pāņātipätaveramani) The second great vow is avoidance of falsehood (Cf. Buddhist Musāvādāveramani). A Jaina speaks after deliberation. He comprehends and renounces anger, greed, fear and mirth. The third great vow is avoidance of theft (Cf. Buddhist Adinnādāveramani). A Jaina begs after deliberation for a limited space. He consumes his food and drink with the permission of his superiors. He who has taken possession of some space should always take possession of a limited part of it, and for a fixed period. He may beg for a limited space for his co-religionists after deliberation. The next vow is avoidance of sensual pleasures (Cf. Buddhist Abrahmacariyaveramani). The last great vow is freedom from possessions (Cf. Buddhist Jätarūparajatapațiggahaņāveramani). The non-hankering after worldly possessions may be internal and external. The external hankering is an obstacle to religious practice and the internal hankering leads a person to the incorrectness of method, recklessness, thoughtlessness and moral contaminations according to the Panhāvāgaranāim.
The Avaśyaka sutra (Avassaya suya) refers to the Sámáyika vow which means the maintenance of a balanced state of mind with regard to all blamable actions, passions and hatred. The Sämäyika vow as a preliminary to the Jaina religious practices primarily means virati or abstinence.
The Thānanga which is the third Anga of the Jain Canon, mentions four kinds of mental concentration (jhāņa) each with its four varieties. The jhāna is defined in Jainism as the resting of consciousness on a single object even for a moment (anto muhuttamattań cittavatthanań egavatthummi). The first is called artadhyāna of which the characteristic mark
Cätuyāma samvara samvuto (Saṁ. I, 66; Digha. III, 49).
Cf. Anguttara I. 205--This is known in southern Buddhism as Niganthūposatho. 3. Sutrakstānga, II, 7.17.
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