Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

Page 38

JAINISM : ITS HISTORY, PRINCIPLES
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These five anuuratas, three guņavratas, and four śikṣāvratas, in all twelve, constitute the chief vows of a householder, and a proper observance of them means right conduct (samyak-căritra). But right conduct has to be preceded by right faith (samyak-darsana) and right knowledge (samyak-jñana). 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. In order to keep this faith ever enkindled in his heart, a householder should perform the daily worship of the gods, scriptures, and teachers. The sages who become perfect in knowledge and are on the verge of their salvation, teaching humanity its duties, are the real gods deserving worship. Twenty-four such arhats or tirthankaras, as they are called, are recognized, with Rşabhadeva as the first and Pārsvanātha and Mahāvīra or Vardhamāna as the last two. Books embodying their teachings and ascetics following the rules of conduct laid down therein are the true worshipful scriptures and teachers. Right knowledge is the knowledge of the seven tattvas as propounded by the Tirthańkaras and explained above. Right faith, right knowledge, and right conduct together constitute the way to salvation.
For the convenience of practice, the whole course of right conduct of a householder is divided into eleven stages (pratima). Right faith, without falling into pride or superstitious beliefs and unholy worship, is the first state (darsana). Next comes the observance of the aforesaid twelve vows in a general way (urata). At the third stage, he devotes himself specially to self-contemplation thrice a day (sāmāyika). Carrying out the programme of the weekly fasts constitutes the fourth stage (posadhopavasa). At the fifth stage, special attention is paid to avoid loss of life by renouncing green vegetables (sacitta-tyāga). Meals at night are completely given up at the sixth (rätribhojana-tyāga); strict celibacy is observed at the seventh (brahmacarya); household affairs and occupations are given up at the eighth (arambha-tyaga); claims to properties in his own name are renounced at the ninth (parigraha-tyāga); giving consent or advice in worldly affairs is abandoned at the tenth (anumati-tyāga); and at the eleventh stage, he does