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Jain religion cites the importance of self effort (srama) as puruşārtha or realization of the objective. The world sramana used for Jains is derived from the word srama only. The one who makes the strenuous effort to achieve his objective is called sramaņa. In the World history literature of Jains, the definition of karmabhumi and highlighting superiority of sramana philosophy and supporting self effort both for enjoyment as well as developing detachment. Thus self effort is considered essential for both but even after emphasizing detachment and efforts to develop it, Jains do not support the concept of laziness and enjoyment without self effort. To receive gratification without effort is called as exploitation while Jains say that for self gratification even one has to make efforts. Thus a man can eliminate his pains by making efforts himself.
Eliminating the tradition of slavery and gratification without work is one of human rights. While describing the flaws of the vow of Ahiṁsā, calling overburdening a living being is termed as one of the flaws of the vow. Similarly to extract work or load one beyond his capacity is a flaw of the vow. In gratification, one is asked to work without receiving any reward and the work is usually accompanied with overload or withdrawing the food. These are all prohibited in Jainism even for a householder. In other words one should be equitably rewarded for the efforts put in.
Similarly in another flaw of the vow (called vadh) of Ahiṁsā, the practitioner is prohibited from treating cruelly or inhumanly those who are dependent on him. To cause pain or to punish living beings is also included in this flaw.45 Another flaw of the vow called bandhan prohibits the practitioner from keeping living beings under bondage or to inflict harsh punishment without any reason given to them. Similarly oppressing others also is a part of this flaw. Causing hardships or giving pains to women and children, exploitation of backward classes, un-touch ability all fall under the gambit of Ahimsa vow's flaw called tādan.
The freedom to get married and establish a household falls under the category of ethical postulates for the householders in Jainism. The first Jain tirthařkara Rşabha Deva established the tradition of work culture and strengthened the concept of marriage. Actually
45 Purūsārtha Siddhi Upāya, verse 183
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