Prashamratiprakaran

Author(s): Umaswati, Umaswami, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

Page 30

is a sovereign remedy against all ills of this life and life hereafter. According to Jaina thinkers, liberation, the ultimate aim of life cannot be attained without complete renunciation of the mundane life. A ACARA OF THE SADHUS (MONKS) :
The rules of spiritual discipline, prescribed for monks are extremely difficult, rigid and puritanic, while in the case of householders they are modified. The course of conduct prescribed for the ascetics in Pragamarati can be roughly grouped under the following heads :
I Five kinds of Right Conduct (Pancavidha Sadhvācāra). II Five kinds of Great Vows (Pancamahāvratas). III Five kinds of Cautions (Samitis). IV Three kinds of Restraints (Gupties). V Endurance of Hardships (Parīşahajaya). VI Talk of Religious stories (Dharmakathūs). VII Five kinds of Cāritra (Pancavidhacaritra). VIII Ten kinds of religious virtues (Daśavidhadharma). IX Twelve kinds of reflections (Anuprekşās or Bhāvanas). X Meditations (Dhyānas).
It is important to note that, Prasamarati gives exhaustive information about some of the abovementioned topics and some of them are mentioned in sutra form. The rules for monks which are not fully discussed in Tattvärthasūtra and Bhāşya are given prominence and explained in detail.
I. Pancavidha Sadhvacūra :
Right faith, Right knowledge, Right Conduct, Austerity and Vigour (Power which is to be used in the direction of right effort) are pres-. cribed as right conduct (Pr.113). These five kinds of code of conduct are general rules which should be strictly followed by all ascetics. II. Five great vows (Pañcamahāvratas) :
Non-injury (Ahimsā), Truthfullness (Satya), Non-theft (Asteya), Celibacy (Brahmacarya) and Non--acquisition (Aparigraha) are considered as Svefold fundamental spiritual disciplines, which are to be observed absolutely without any limitation by monks (Pr.117). Ahimsa is non-injury in thought, word and deed to any being and showing reverence to all without any limitation. It teaches the equality of all life. Truthfullness (Satya) consists in ever abandoning all forms of falsehood. In its wider sense truthfulness is not only a negation of life but a negation of all sorts of talk which is injurious. An ascetic should refrain himself from