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Lord Mahavira The five vows are thus the guide-posts for man who is in search off his own self. The integrated pattern observable in the ethical principles is evident from the fact that all the principles are ultimately to be referred to the vow of ahimsa. From the house holder's point of view, the anuvrâtas are meant to give him practice in self-control and renunciation. This purpose becomes more pronounced in the next three vows called gunavrátas. They are digurata (not to travel in any direction beyond a certain distance in one's own life time), desavrata (prescribing further limits to movement for a specific period) and anartha dandavrata (setting limits on one's own belongings and occupations for a particular period).
The next four vows54 called sikshavrâtas take him a step further. The first of these is Sâmâyika (periodical contemplation and mental renunciation of worldly possessions). Physical discipline is then secured by the next two vows, poshadhopavâsa (observing complete fast, reading scriptures and contemplating upon the self) and bhogopabhogaparimâna (adhering to a programme of food and comforts in a restrictive manner, both as regards quantity and quality). The last of the sikshavratas is atithisamvibhaga (feeding out each day of what is cocked for himself, such righteous and holy persons as may turn up at his house at the proper time).
These five anuurâtas, three gunavrâtas, and four sikshavrâtas, in all twelve, constitute the chief vows of a householder, and a proper observance of them means right conduct (Samyagchariira).55 But right conduct has to be preceded by right faith (Samyagdar sana) and right knowledge (Samyak jnânâ). A deep devotion to those who have attained perfection or are on the way to it as well as to their teachings, constitutes right faith while right knowledge is the knowledge of the seven tattvas. The Jaina householder is expected to get rid of the three types of superstitious ignorance and the eight kinds of arrogance. The three types of superstitious ignorance are three mudhas-loka-mudha, deva-mudha, and pashandi-mudha.56 The loka-mudha refers to the general superstitions among people (e.g. the belief that by bathing in the so-called sacred rivers, or climbing up the hills, or walking through fire one acquires sanctity). The deva-mudha refers to the belief of the people in the powers of gods and goddesses
