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It is emphatically stated that a mere formal acceptance of the vows does not qualify one as a true votary. In order to become a true votary, one has to observe some conditions, viz. renunciation of a thorn. These thorns are three in number:
1) False pretension, deception or a tendency to cheat.
2)
Greed for worldly enjoyment.
3) Not to have any faith in what is true or to insist on what is false.
2] Guptis: The auspicious restriction related to the activity of body and mind is called 'Gupti'. An auspicious restriction means a restriction that has been accepted after proper comprehension and in right faith, i. e. impelled by right understanding and right faith to keep the body, speech and mind on the right path. In accordance with the three kinds of activities the Auspicious Restrictions are of three kinds:
a)
b)
c)
Restriction pertaining to body: Restricting bodily operations so as to discriminate between what is to be done and what is not to be done.
Restriction pertaining to body: - Restricting speech activity so as to keep silence altogether and speak only if and when necessary.
Restriction pertaining to mind: - Restricting mental activity so as to give up evil volitions and cultivate good volitions.
3] Samiti: Samiti is a form of an activity inspired by a sense of discrimination, and it acts as a means for the stoppage of the inflow of karma. Samitis are five in number:
a) Iry Samiti: To move cautiously so as not to cause trouble to any living beings.
b) Bh s Samiti: - To speak what is true, beneficial, measured and free from doubt.
c) Esan Samiti: To act cautiously while seeking to procure the means necessary for living. d) d na-niksepa Samiti: - To receive and place anything after a proper inspection and a proper cleaning of dust.
e) Utsarga Samiti: - To dispose of things that are of no use at a place free from living bodies and after proper inspection.
The difference between Gupti and Samiti is that in Gupti, the aspect of refraining from what is wrong is dominant, while in Samiti, the aspect of understanding what is right is dominant.
Thus, the three wings of spiritual discipline aim at keeping the person on the path of virtues and leading him to the goal of Spiritual liberation.
Discipline for Social and Family Welfare:
The householder males and females constitute the other kind of the followers of Jainism. The code of conduct prescribed for these people gives the guidelines for the social and family welfare. Being the ascetic Religion, the scriptures of Jainism are silent about the householders' code of conduct. The earliest documentation is available in the text 'Ratnakarandakar vak c ra' by Samantabhadra (3-4th century A. D.) The main categories of this code of conduct are as follows:
1. Anuvratas, i. e. small vows: These are the five vows as mentioned in the Great vows of the ascetic, but the difference is that the householders are supposed to follow these vows, not in exclusive manner, but in accordance with the limitations and requirements of their family life and social status.
b)
2. Gunavratas / Multiplicative Vows: - These are three in numbers:
a)
Digvirati vrata: In conformity to one's capacity to refrain from the worldly enjoyment, to fix a limit in all directions, and not to undertake any un-virtuous act whatsoever beyond that limit.
De avirati vrata: Even when a limit has been fixed in a particular direction, to impose from time to time a further limit within this limit and not to undertake any un-virtuous act whatsoever beyond the inner limit thus imposed.
Anarthadondavirati vrata: To refrain from all un-virtuous act that serves no purpose.
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