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Śrävakācāra and Paficäcara: 99 of these qualities, like nyāya-sampanna-vibhava (possessed of honestly earned wealth), papa-bhīru (apprehensive of sin), sadācāraiḥ kṛta-sanga (attached to good moral standards), vyayam-ayocita kurvan (spending after properly thinking) etc., are laid down as the constituent qualities of an illustrious householder,24 which must have influenced these merchants all along centuries of years. The explanation of the 35 Mārgānusārī Guñas by Acharya Vijayrajji Maharaja in 2012 for four months during caturmäsa in Kilpauk made a tremendous change in the practice of guna, vrata and dharma in all over Chennai.
More over the Lay Doctrine, besides through the virtue of Parigraha - parimāņa (limited attachment to possessions), has also kept a fair amount of check on the layman's acquisitive infatuation through the virtue of dāna (gift or charity);25 and the virtue of charity, as obtaining even today among the members of the Jaina community, needs no further elucidation. We may point out that through centuries the Jain ācāryas have been almost and often imperative on the practice of charity by the laity. In this world, if anybody without dāna could be called a gṛhastha-householder, then even a bird can be called so, for it too has a house a nest to live in. Jainism thus encourages and cultivates one's personal wisdom, self-reliance and self-control through five ācārās i.e. Pañcācāra - Jñānācāra, Darśanācāra, Căritrācāra, Tapācāra and Viryācāra which provides the path for attaining liberation from the cycles of birth and death and also provides Social, Ecological and Economic justice.
Conclusion
When Mahāvīra reformed Jainism in 600 BCE, he organized the Jain community into a four-fold sangha of monks, nuns, laymen, and laywomen (sādhu, sādhvī, śrāvaka and śrāvikā) and mandated ascetics to be always on the move helping the laity in their spiritual pursuits. He also endowed the ācāryas- the heads of the ascetic orderswith the exclusive authority to interpret the scriptures from time to time. There is a close relationship and mutual dependency between the Jain ascetics and the laity. Whereas the laity depends heavily on
