Jain Moral Doctrine

Author(s): Harisatya Bhattacharya
Publisher: Jain Sahitya Vikas Mandal

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CARDINAL VIRTUES
non-living objects of the world through Pramatta-yoga or passionate inclination. It is clear that if there is in any one's mind, even a trace of leaning or the apprehension of the sort 'this is mine,' he has Parigraha or attachment, even though he may live in a forest. naked and destitute of all gross things. On the other hand, if one's mind is devoid of all feelings of 'mine-ness', he has, Aparigraha, even though he is surrounded by and lives in the midst of a number of possessions, movable and immovable.
The absolute non-attachment to worldly things is obviously impossible for a house-holder and the Jaina thinkers recommend accordingly that the range of worldliness should be progressively shortened. The five Bhāvanās strengthening the practice of the vow of non-attachment consist in withdrawing one's liking for the pleasant objects of the five senses and his dislike for the unpleasant objects of these five senses. The Aparigraha-vrata is transgressed even when a person confining his possessions within a certain number, changes their proportions without actually changing their number. Thus suppose, a person takes the vow to be content with four pieces of cloth and four utensils; his vow would be transgressed if he takes to the possession of three pieces of cloth and five utensils. The transgressions of the vow of non-attachment in this manner of interchanging are likely to be committed in respect of the following five pairs of possession; viz. lands and houses; silver and gold; cattle and corn: male servants and female servants; and things for putting on and utensils.
The above are the five Vratas or cardinal virtues for practice, according to the Jainas. Besides these primary vows, the Jaina moralists speak of Silas, which are sub-vows, supplementing the practice of the Vratas. The Silas are seven in number, divided into two broad classes of the Guņa-vratas and the sikşā-vratas. The former enhance the value of the Vratas and are three in number. There are four forms of the Sikşā-vratas. The Śikṣā-vratas are so called, because they make the practice of the vows, perfectly disciplined.
The first of the three Guna-vratas is the Dig-vrata. It consists in one's taking a vow to limit his activities throughout his life within fixed bounds in all the ten directions. This sub-vow of the Digvrata may be transgressed in five different ways viz-(1) When negligently or deliberately, one rises higher than his limit in the upward direction (Urdhua-vyatikrama); (2) When in the same manner, he goes lower than his downward limit (Adhah-vyatikrama); (3) When in the same manner, he crosses his limits in the eight
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