The five Anuvratas

The first five vows are same main vows as referred earlier, but are of limited nature called as anuvratas. These, as compared to great vows or maha-vratas which are for ascetics, are somewhat easier. They should be followed in thought, action and speech, by doing it himself or by getting it done through others. They are namely,

1. Ahimsa anuvrata:

[Limited vow of non-violence also called as sthula pranatipata virmana vrata]:

Lord Mahavira says, “One should not injure,abuse, oppress, insult, subjugate, enslave, torture or kill any living being including animals, insects, plants and vegetation^[1].” All living beings are equal irrespective of size, shape or different spiritual developments. Jainism has classified all living beings according to the number of senses they posses. It is more sinful if the life of higher forms (more than one sense) is killed. Hence, they allow laymen to use only vegetable as food for survival. All non-vegetarian food is made by killing a living being with two or more senses. Hence non-vegetarian food is prohibited strictly. It is the intention to harm, absence of compassion, unawareness and ignorance that makes the action violent.

In reality, it is impossible to survive without killing or injuring someone of the smaller species. Some lives are killed even when we breathe, drink water or eat food. Hence, Jainism says, minimum killing of the lowest forms of life should be our ideal for survival.

Many scriptures like Tattvarthasutra and Yogashastra have classified the impurities (aticharas) in following this vow. They are binding; beating, mutilating limbs, overloading and withholding food and drink are the five transgressions of non-voilence^[2] as under:

a. Bandha: To tie any animal and not allowing it to move.

b. Vadha: Out of anger, hurting or beating any living being

c. Cheda or Chavichheda: To cut skin or break head of any animal out of anger.

d. Atibhararopan: To put abnormal load, over weight or workload on any body.

e. Annapana nirodha: To deprive anybody of food, or provide less food than needed.

2. Satya anuvrata:

[Limited vow of truthfulness also called as sthula mrusavad virmana vrata]:

It says, “Be honest and try to abstain from falsehood”. According to Tattvarthasutra, delivery of any speech or words with prejudice or afflictions in mind is untruthfulness. Following this vow of Satya, a person develops his inner strength and capacities. Actually, Truth and non-violence are interdependent on each other, as there can”t be non-violence without truth and truth without non-violence. Perverted teaching, divulging what is done under secrecy, proclaiming others” thoughts, misappropriation, and forgery are the five transgressions of truth^[3] according to Jain scriptures.

Accordingly, while following “Satya anuvrata”, one should avoid all following aticharas:

a. Sahasa-abhyakhyana: To put allegation without verifying

b. Rahsya-abhyakhyana: To disclose someone’s confidential matter, to praise somebody out of proportion, to misguide somebody are few examples of “Atichara” or breaking of this anuvrata

c. Svadar-manrabheda: To disclose to others the talk conveyed confidentially by spouse.

d. Mrusopadesh: To go against scriptures and religion and indulge into such activities.

e. Kutlekh karana: To write false articles, to make false documents, to witness falsely, to certify or declare wrongly, to make false signatures and other illegal activities.

Tattvarthabhashya of Swetamber sect and Digamber version of Tattvarthsutra state that there are five aspects of each restraint called as bhavanas (attitude), primarily relating to monastic codes. Observance of vigilance during any movements, restraining mental activity, properly examining food and water before consumption, and while accepting or shifting any object are five bhavanas of first restraint or violence. Exercising discrimination while speaking, avoidance of anger, greed, fright and laughter are five bhavana of second restraint of truth.

3. Achaurya anuvrata:

[Limited vow of non-stealing also called as sthula adattadan virmana vrata or Asteyanuvrata]:

A person must not steal, rob or misappropriate others goods and property, must not cheat and use illegal means in acquiring worldly things. Receiving stolen goods, prompting others to steal, underbuying in a disordered state, using false weights and measures, and deceiving others with artificial or imitation goods are the five transgressions of non-stealing^[4].

Accordingly, these aticara of stealing are classified as under:

a. Stenarhut: To take or purchase at cheaper rate stolen items out of greed.

b. Taskar prayog: To motivate or give idea or to support somebody to steal

c. Viruddharajyatikrama: To deal against rules of the state or Nation

d. Kutatula-Kutman: To manipulate the weighing balances or to weigh less and similar activities

e. Pratirupak-vyavahara: To adulterate or mix cheaper material with the costly material.

4. Brahmacarya anuvrata:

[Limited vow of chastity also called as Pardartyaga or sthula maithuna virmana vrata]:

Any excessive indulgence of all kinds of sensual pleasure need to be avoided. Here, the intention is to conquer passion and to impart the sense of serenity to the soul. Right attitude makes the difference in controlling the senses. To stay at the higher level of spirituality is also Brahmacarya.

Bringing about marriage of persons other than own family members, intercourse with an unchaste married woman, cohabitation with a harlot, perverted sexual practices and excessive sexual passion are the five transgressions of chastity^[5].

Thus, avoidable acts or aticharas for this Vrata are:

a. Itvaraparigritagamana: To hire or go and pay to a prostitute

b. Aparigritagamana: To grab other’s spouse or partner and misuse

c. Ananga-krida: Un-natural acts of sex

d. Parvivahakarana: To get married other’s children neglecting own

e. Kamativrabhinivesha: Over indulgence in sexual desires

5. Aparigraha anuvrata:

[Limited vow of non-attachment also called as Iccha-Parmana or sthula parigraha virmana vrata]:

vīrayā pariggahāo, aparimiāo aṇantataṃhāo | (Samanasuttam 315)

Unlimited possession is the cause of innumerable desires.

Desires are unlimited in our mind. And they keep on multiplying as you continue to fulfil them. But, one must impose a limit on one’s needs, assets, money and other possessions. The surplus should be used for the common good. The Jain principle of limited possession for householders helps the equitable distribution of wealth, comforts, food, clothes and other necessities in the society.

This leads to socialism, economic stability and welfare of the world. This benefits the individual in his spiritual growth.

But, exceeding the limits set by one with regard to cultivable lands and houses, riches such as gold and silver, cattle and corn, men and women servants and clothes are the five transgressions of non-attachment^[6].

Avoidable acts or aticaras for this Vrata are:

a. Kshetra-Vastu-Pramanitakrama: To increase and encroach upon area, plot, land, house, shop and those items which are not required and don”t belong to us.

b. Hiranya-Suvarna-Pramanitakrama: To increase the pre-fixed limits of accumulating Gold, silver, coins and precious items

c. Dhan-Dhanya-Pramanitakrama: To accumulate or store measurable and weighable materials beyond the limits

d. Dwipada-Chishpada-Pramanitakrama: To keep more than the limits of man-power, servents, sons and animals.

e. Kupya-Pramanitakrama: To store or keep more than the limits of metal, furniture, vehicles, farming and other equipment.

Footnotes and references:

[1]:

Jain Philosophy and Practice- 1, The Federation of Jain Associations in North America, 2002, p.24

[2]:

bandhavadhacchedātibhāropaṇānnapānanirodhāḥ | T.S. 7.25, Acharya Umaswati, Tattvarthasutra, JAINA and Shrut Ratnakar, Ahmedabad, (July, 2007)

[3]:

mithyopadeśa rahobhyākhyānakūṭalekhakriyā nyāsāpahāra sākāramantra bhedāḥ | T.S. 7.26

[4]:

stena prayogatadāhvatādāna viruddharājyātikramahīnādhikamanonmāna pratirupakavyavahārāḥ | Tattvartha-sutra 7.27

[5]:

paravivāhakaraṇetvarikāparigṛhītā gamanānāṅgakrīḍā kāmatīvrābhiniveśāḥ | Tattvartha-sutra 7.28

[6]:

Ibid, kṣetravāstuhiraṇya suvarṇadhana dhānya dāsīdāsa kupya pramāṇatikramāḥ | T.S. 7.29