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Chapter 4.11 JAIN ETHICS
T iberation from the karmic bondage is the ultimate goal of life in Jain teachings. It is
attained only by self-effort through Right Faith, Right knowledge and Right Conduct
together, which prevent the influx of new karma to the soul and shed the attached karma from it. Mahavira emphasised Right Conduct to his followers in two ways: for those who can follow his teachings rigorously, the ascetics, and for those who can follow the same teachings, but to a lesser degree in view of their social commitments, the laity. Jainism stresses great importance to asceticism and hence major portion of Jain Canon contains the rules for ascetic practice. Jain seers later on taught the code of ethics for the laity, which included rules for lawful devotees (maargaanusaari), twelve vows and eleven pratimaas for the spiritually advanced laity (sraavakas). We will discuss in this chapter the ethical codes for both the ascetics and the laity.
The Ethical Code for Ascetics Ascetics devote themselves wholly to the spiritual life. Even though they are dependent on society for such bare necessities of life such as food, they have no social obligations. They seek liberation through strict observance of the five great vows and austerities, and avoid the slightest defect in their conduct, even though this may make their living unusual and inconvenient. They rigorously practise reverence towards all forms of life and teach the laypeople the practical aspects of the Jina's teachings.
The possessions of Jain ascetics: Ascetics are allowed very few possessions, necessary both for their daily rituals and for their spiritual practices. Svetambar monks are permitted fourteen articles: a rosary, a loin cloth, an upper cloth, a shoulder cloth, a woollen shawl, a woollen mat, a covering cloth (rather like a sheet), a mouth-kerchief (muhupatti) to cover the mouth while speaking, a soft brush of woollen threads (caravalaa or ogha), a staff (wooden stick) for walking, a wooden platter, a wooden or clay pot (for water) and a string with which to tie the pots together, and, finally, scriptural texts. The nuns are permitted the same fourteen articles, with one difference. The items of clothing permitted to monks are each of a single piece of cloth, but the clothing of nuns may be stitched. The soft brush, more like a short-handled mop, is a characteristic distinguishing symbol of the Jain ascetic. Its function is to enable the ascetic very gently to move aside any tiny living creature before it gets trodden on.
As for Digambar monks, only three items are permitted: a wooden pot for water, a 'brush' made of peacock feathers and scriptural texts. Strictly speaking, there are no Digambar nuns.
The ascetic state signifies absolute renunciation of the world and the sole objective is to concentrate one's activities towards the attainment of liberation. Asceticism is a complete commitment to the spiritual path and it is in this state that significant efforts are made to stop the influx of karma and to shed previously accumulated karma. Only by the strict observance of ascetic precepts, austerities, bodily detachment, study and meditation, one can rid oneself of karma and prevent fresh karma becoming attached to the soul. Hence the ascetic life, with its detailed rules of conduct, is the most appropriate path to liberation.
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