Jains in India and Abroad

Author(s): Prakash C Jain
Publisher: International Summer School for Jain Studies

Page 44

The right conduct is the third integral component of the path of salvation. The right conduct is defined by Jain scholars as proper, appropriate and truly natural conduct of the soul which is conducive to its salvation. In practical terms it comprises the ethical code and the rules, and disciplines which an aspirant is required to pursue. In Jainism more or less common rules of conduct are prescribed for the laity and the ascetic of both sexes. Obviously, the rules prescribed for the laity are less rigorous compared to those for the ascetics for the simple reason that the householders have to earn their livelihood and maintain the family life. Looking at the rigorous conditionalities associated with right perception, right knowledge, right conduct, etc., it is difficult for a sociologist to escape the conclusion that there is a strong element of indoctrination in Jainism. It does allow free inquiry but only within the parameters set by itself.
Code of Conduct for the Householders
Four sets of ethical code are prescribed for Jain householders: Twelve vratas, eleven pritimas, six avashyakas, and a number of appropriate conducts. It would appear that whereas the first two sets of conduct are more specific in nature in terms of their number as well as observance, the last two sets are general and perhaps flexible in practice. Thus, the fourth set of conducts known as Bhadraka (gentlemanly) or marganusari (accessory to the path) consists of 17, 21, or 35 rules according to different authorities.
Twelve Vows
The twelve vows prescribed for a Jain householder comprise the five anuvratas, three gunavratas and four sikshavratas. The five anuvratas, so-called because they are only lesser, partial, limited and qualified vows, and not absolute vows as prescribed for the ascetics, are ahimsa (abstention from violence or injury to living beings), satya (abstention from false speech), achaurya or asteya (abstention from theft), bramhacharya or shil (abstention from sexuality or unchastity), and aparigraha (abstention from greed for worldly possessions).
The first vow demands abstinence from intentional injury or killing of life for food, sport, pleasure or some other purpose. As much as possible violence must be avoided in thought, words and deed.
30 Jains in India and Abroad