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SPIRITUAL CODE AND RESTRAINTS
INTRODUCTION
नाणमिवसम अ चरणांमे नवम नह प वीरियमि। आयरण आयारो ईअ असो पंचहा भणिओ ।। १ Nänammi Dansanammi A Charanammi Tavammi Tahay Viriyammi Äyaranam Äyäro Ea Aso Panchahä Bhanio Panchächär Sutra (Knowledge, perception, conduct, austerities and vigor constitute the fivefold code of conduct)
Religion has two major aspects. One deals with the principles and the other with the practice. The latter constitutes the observance part of the religion. This book deals with that part of Jainism. Observance of Jainism can again be divided in two broad headings. One part deals with the observance of the code and the other with the observance of restraints. Some persons may be intrigued by the use of the term code in the realm of religion, because for them a code would mean the statutory code. It should, however, be remembered that every religion lays down the norms of behavior for their followers and many of them observe the same more scrupulously than they would observe the statutory stipulations. Such norms therefore constitute the code of conduct for the people
concerned.
Thus, when we talk of the Jain code, we mean the norms of observing the conduct as laid down by Jainism. Right conduct is however only a part of the spiritual code. There are several other aspects like true knowledge, faith etc. that form the parts of the same code. The ultimate purpose of the right conduct is, after all, to gain liberation, which, in spiritual terms, is known as Moksha. The aspects mentioned above are also meant to further that very end and are conducive to the attainment of the said objective.
In this connection, Lord Umäswäti has therefore stated in Tattvärthasutra: 'Samyagdarshanjnänchärittäni Mokshamärgah' It means that Samyagdarshan, Samyagjnän and Samyakchäritra constitute the path of liberation. Samyak means right or correct, while Darshan stands for perception, Jnän for knowledge and Chäritra for conduct. The combination of those three aspects leads to liberation. Since code, in Jain terminology, stands for Ächär, these three aspects are termed as Darshanächär, Jnänächär and Chäriträchär. They are thus the basic constituents of the Jain code.
There are other two aspects that pertain to observance of austerities and exerting of vigor. Strictly speaking, they form parts of Chariträchär. Being, however, very significant to Jainism, they are traditionally treated as separate parts of the code and are named as Tapächär and Viryächär. Thus, Darshanächär, Jnänächär, Chariträchär, Tapächär and Viryächär constitute the fivefold Jain code and are together known as Panchächär.
Jain Education International 2010_03
Manubhai Doshi, Chicago, Il
In this context it is necessary to make some clarification about the implications of the terms, Darshan, Jnän and Chäritra. Basically, Darshan means perception, but it also denotes conviction, outlook, attitude etc. Jnän means knowledge, but it also implies faith, enlightenment etc. Chäritra means conduct and includes practice, behavior etc.
There are two different traditions for narrating the order of
this trio. Some scholars mention them as Jnän, Darshan and Charitra, while others mention the same as Darshan, Jnän and Charitra as given in Tattvärthasutra. In the former tradition, Jnän is taken as knowledge and Darshan as conviction, while in the latter, Darshan is mentioned in the sense of right perception and Jnän in the sense of faith and enlightenment. The difference is thus more apparent than real. Both the traditions really follow identical order but make use of the same terms for conveying different meanings. In the discussion that follows, we have adopted the former tradition. Accordingly, the first Part of this book deals with the five-fold code in the order of Jnänächär, Darshanächär, Chariträchär, Tapächär and Viryächär.
Observance of restraints forms the other part of the Jain practice. In a way, restraints are implicit within the code of conduct, because the code cannot be effectively observed without the simultaneous observance of restraints. The restraints can therefore be
considered as antecedents to the code. There is however a subtle difference. The observance of a code would hardly serve any purpose in absence of proper understanding of its objectives. In absence of such understanding, the observance would simply amount to a lifeless ritual that is likely to do more harm than good. When we come to the realm of restraints, the argument loses some of its force. Though the logic is applicable, it applies here to a lesser extent, because the observance of restraints can turn out to be partly beneficial even in absence of the proper understanding.
Jainism lays down the observance of restraints at two different levels depending upon the capability of observers. For monks and nuns it lays down the rigorous observance of the restraints. There are five major restraints for them that are popularly known as Pnach Mahävratas.
It would obviously be hard for the laymen to rigorously observe such restraints. Therefore, the same restraints are laid down for them in modified form. Such modified restraints are called Anuvratas or minor restraints. In order to make them more effective, three auxiliary restraints and four disciplinary restraints are however added to such Anuvratas. Part two of the book mainly
deals with these twelve restraints.
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