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Jainism: The Cosmic Vision (Sarvatra-sama-darshana). This principle of equality must be attained both in thought and in action. In thought, it is the principle of Anekanta, in action, it is the principle of Ahimsa.
The one significant thing that we have inherited from Bhagwan Mahavira is the art of living. I would add that he teaches the art of dying too. The Jain way of living does not mean mere having and holding the breath; it means living a balanced life by keeping away from anger, hatred, wailing and complaining.
The basic Nivrutti stand-point, characterising Jainism, is laid out as the foundation on which the entire structure of Jain philosophy, with all its salient features, is raised systematically and homogeneously. Tapas or the sustained mortification and control over the body as related to the Jiva is elaborated and insisted on in the Jain Canons. Even the harsher and more rigorous features of tapas are stressed. Upavasa, Sallekhana and Brahmacharya have been the distinctive features of Jainism. Principally, Jain ethics specifies five minor vows (anuvratas), three social vows (gunavratas), and four spiritual vows (shikshavratas) to be carried out by the householder.
In addition to the five minor vows, the householder observes three social vows that govern his external conduct in the world. Then there are four spiritual vows that reflect the purity of his heart. They govern his internal life and are expressed in a life that is marked by charity (dana).
Jain thinkers have prescribed sub-minor-vows as precautionary measurnes. First, there is reference to the Shalyas or disturbing factors, such as ignorance, deceit and self-interest from which a person should free himself. The shalyas represent
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The Value and Heritage of Jain Religion
the negative requirements for the perfect practice of the vratas. In addition, there are the four bhavanas (virtues) that represent the positive means of supporting the vratas. These qualities, which a votary of non-violence must possess, are maitri (love, friendship), pramoda (joy and respect), karunya (compassion) and madhyastha (tolerance toward living beings). Next, there are the twelve minor vows known as anuprekshas (reflections). Broadly stated, the twelve topics of meditation are designed to serve as aids to spiritual progress to produce detachment and lead the devotee from the realm of desire to the path of renunciation.
In this way Jain ethics prescribes thirty-five rules of conduct for the householder. By observing these rules, he comes to possess all of the twenty-one qualities that a fully developed individual must possess.
Having observed all the rules of conduct and having passed through the eleven religious stages (pratimas), the householder is now qualified to become an ascetic. The life of a monk is marked by a spirit of detachment. Through the practice of yoga and meditation, he finally attains the highest knowledge and becomes an enlightened soul. This is the ultimate end of human life according to Jain ethics.
Besides these, Jain ascetics lead a life of purity, celebacy, simplicity, selfless service and perfect austerity. They have nothing to claim of their own and all the living beings are their friends par excellence. One vow of spiritual discipline (shikshavrata) that the householder takes is that of hospitality to the monks (Atithi-Samvibhaga-Vrata). This involves the supply of food, books, medicine, etc. Acharya Samantabhadra calls the vow of hospitality a physical service (Vaiyavratya). It makes the
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