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The polarity of householder and ascetic is indeed one of the most characteristic features of the Jaina structure. The layman has the obligation to cherish his family; the monk must sever all ties with them. The layman is enjoined to perform dravyapuja: not only does he offer fruits and flowers and sweetmeats but he cleans the image, and if he has skill in music and dancing (accomplishments which when put at any other use are regarded as undesirable and indeed harmful) he should display it; the monk on the other hand may offer only mental praise. Even if the tradition provides that as little water as possible should be used, the household must still bathe frequently, but in theory at least the ascetic should never bathe. The monk - the Digambara monk-should be naked but the layman has to be decently clad, and for all religious ceremonies must wear at least two pieces of cloth. This antithesis of the partial and the complete vows disappears to some extent in some of the avasyaka rites where the layman is assimilated to the ascetic but in general it may be said that where the monk is excessive, since his life is the negation of compromise, moderation must be the keynote of existence for the householder whose life is rooted in compromise.
In Jainism the notion of ahimsa (non-violence) has been pushed to the extreme. It prohibits not only physical violence to any creature (including vegetables) but also violence in thought (bhavhimsa). Observance of ahimsa again reflects the characteristic dualism. Thus while a layman takes only partial vow of ahimsa, an ascetic is required to take greater vow. In case of layman, to practice ahimsa in milder form is based on two considerations: (1) a householder has to earn a livelihood, and (2) he has to safeguard himself and his country against enemies. In spite of this however, "there has never been a Jain war – the Jains never attempt to convert anybody to Jainism; nor do they trespass on anybody's territory” (Harshadbhai Sanghrajka, http://www.jainology.org accessed on 12/1/2007).
The dualism is present not only in ethical practices and organization of the religious order of the Jains, it is reflected at the metaphysical and the epistemological levels of the Jain philosophy as well. In Jainism consciousness (jiva) and matter (ajiva) both are real for they
129 | Jains in India and Abroad
