Jain Journal 1972 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 36

APRIL, 1972
Of these twelve vratas, the first five are called aṇuvratas or minor vows, because they are less difficult and rigorous than the mahāvratas or major vows of the monks; the next three (from the sixth to the eighth) are called guṇavratas, as they foster the growth of the qualities engendered by the first five aṇuvratas, and the last four vratas (from the ninth to the twelfth) are called sikşa-vratas, as they constitute the preliminary training for the adoption of the ascetic life of the monks. The householders have to lead the religious life and advance towards perfection by the practice of these twelve vratas.
Ahimsa (Non-violence)
173
Ahimsa or non-violence can be said to be the fulcrum of the whole institution of Jaina monkhood. But as it is not possible to practise non-violence perfectly without a simultaneous practice of truthfulness, non-stealing, chastity and non-possession, the above mentioned five major vratas have been enjoined upon the monks. Again, without a discipline of the mind and the senses, non-violence cannot be practised fully, and without austerities, discipline is out of the question. It is for these reasons that non-violence, self-discipline and austerities taken together, have been called dharma in the Jaina scriptures. The sadhus (monks) have to be vigilant at every moment and in every movement of their lives, so that they may not be guilty of any violence whatsoever, may not injure or kill even a very small sentient being. It is impossible to desist from this kind of violence except by a perfect practice of the five major vows. The monks endure with calm, courage and equanimity all cruel persecution or oppression, and even deadly suffering they do not cherish the slight feeling of hatred or anger against their persecutors. Instances like the one in which a Jaina sadhu endured inhuman torture and laid down his life for saving the life of a little bird, are not rare.
We have dwelt above on the vratas or religious vows of the śravakas or Jaina householders. The rules regulating their lives have been so framed as to enable them to lead an honest and pious existence by a gradual control of their cravings and desires. They have been so framed that in earning their livelihood and saving their wealth and property and even when called upon to bear arms for the protection of their person, their families and their country from the oppresive hands of their enemies, the śrāvakas may be able to observe self-restraint, and may not cause harm to themselves, their societies, their country and the larger interests of human society by their wild and unrestrained behaviour but rather advance, step by step, towards the ideal of monkhood, renouncing all