Interpretation Of Jain Ethics

Author(s): Charlotte Krause
Publisher: Yashovijay Jain Granthmala

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vying with the saintliest of their ascetics. The most popular of all austerities are, with reference to laymen: Anasana, Vrittisankshepa, Rasatyaga, and Vaiyavrittya, in the practice of which much tranquil heroism is displayed.
III. SOMETHING ON THE
RITUALISTIC SIDE. It is evident that the shape in which the ethical prescriptions of Jainism have come down to us, is not a pure one, but many of them contain a distinctly formal element, such as the Samayika Vrata of Sravakas, the Parihara Visuddhi Charitra of Sadhus, or the sub-divisions of Prayaschitta do, so that one might doubt whether they should not be counted as ritualistic rather than ethical rules. But the arrangement in which they are handed down, leaves no doubt that Jain Tradition wants them to be counted as ethical rules.
Many of the rules, which could be given here only in their original, simple form, have undergone a process of extension and complication, in consequence of which the ritualistic element has been put still more in the foreground. This is the case, e.g., with the Atithi-Samuibhaga-Vrata (the 12th Vow of Sravakas) which is, at present, generally taken in the form that the Sravaka performs the action of serving and feasting the “atithi,” i.e. the begging Sadhu, after finishing certain austerities, and under certain formalities. It can also be observed with reference to the Samayika Charitra of ascetics, for which a Sadhu is not counted fit, unless the process of “Lunchana", i.e., plucking out of the hair of his head, has been performed, nor is he counted a full ascetic afterwards, unless he allows this process to be repeated at least twice every year, or, at a higher age, once a year. Another example is the Kayot.