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Life of Lord Mahâvîra and his Teaching
as domestic (icchavidhiparimana and upabhogaparibhogaparimana).
In Jain terminology; if one wants to know the reality one should look at the things from four points of view: substance (dravya), place (ksetra), time (kala) and condition (bhava). Otherwise there will be no proper assessment of the things, and therefore, no way out of confusion. Hence, the fifth vow of limitation of possessions, in other words, of controlling of one's avarice (lobha), has a great significance today, and, if observed honestly, it can be helpful in solving our problems without any violence (himsa).
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Mahavira's following were of three types-ascetics (sramana), lay-votaries (upasaka) and believers (sraddha). Ascetics renounced the world and followed the vows in entirety. They were to devote themselves to learning, austerities, meditation and teaching. The laity or householders, while following their multifarious worldly professions, were also required to observe the vows but partially. The believers were those who had faith in the philosophy and doctrines of Mahavira but could not observe any vow. These were three cadres of his followers. It shows that the principle of tolerance was adopted everywhere.
In the ascetic order also we find that the idea of liberality is dominant. Mahavira's disciples were of two types, naked and robed (Digambara and Svetambara). Though Mahavira himself wandered naked, he enjoined upon his disciples that those who were unable to follow his hard way of life could go clothed. In the canonical literature these two types of his disciples are known as Jinakalpikas and Sthaviras. At the time of discussion between Kesin of the line of Parsva and Gautama of that of Mahavira, the latter clarifies that in the teachings of Mahavira external signs whether one puts on garments or not, are not important. It is the Samyak Darsana, Jñana and Caritra ( right faith, right knowledge and right conduct) that lead to enancipation. Truly, it is said that attachment and aversion (raga-duesa) are to be subjugated and one has to purify himself internally Without which mere external restrictions or renunciations have no meaning. In essence to be a Vitaraga one has to conquer anger, pride, deceit, avarice and delusion (krodha, mana, maya, lobha and moha) and that is the ideal of Godhead (Vitaraga).
