Part 2.4 - Five vows (pancavrata)

[Full title: Fundamental Principles of Jainism (4): Five vows (pancavrata)]

The vrata or vow is a specific code of conduct dealing with the ethical code of householders and ascetics. It is defined in scripture as:

“vrata is a (religious) rule (of behaviour) observed with determination for a particular or indefinite period and always indicates aversion or abstinence from doing foul or shameful acts or deeds^[1] ”.

It reveals an inclination towards doing good and virtuous acts or deeds. Vows to be followed by ordinary common men or Sravaka are called Anuvratas or sravakacara, whereas, vows which are laid down for monks are Mahavratas or sramanachara. These vows are considered very significant from social and religious point of view. Desisting from injury, falsehood, stealing, unchastity and attachment is the fivefold vow^[2]. One should always keep on trying to implement as per one’s capacity all these vows.

There are five transgressions for each of the vows, minor vows and the supplementary vows.^[3] The consequences of these acts of violence and others are calamity and reproach in this world and in the next birth.^[4] So, these five sins should be considered and thought off as the cause of all sufferings.^[5] While following the vows, one knowingly or unknowingly acts adversely or follows them with lots of impurities, called as aticaras. Jain scriptures have mentioned five aticaras for each vow, one has to avoid. The five vows (Prakrta names are given in addition) are as under:

i) Ahimsa (Non-violence) or sthula-pranatipata-varamana

ahimsa paramo dharmah^[6]

(non-violence is the supreme religion)

Non-violence has long been central to the religious traditions of India, especially Jainism. Religion in India has consistently upheld the sanctity of life, whether human, animal or the most elemental. More than refraining from violence, it is a deep reverence for all life. This philosophy is a living practice. When anger, jealousy or unfulfilled ambitions provoke us, when we use critical words for others, the one whom we damage first is our own self.

Ahimsa is the cardinal principle of Jainism. The true meaning of ahimsa is to not to harm any living beings directly or indirectly. A person must not intentionally hurt any such living creature or their feelings either by thought, word or deed by himself or through others or approving such an act committed by somebody else. Violence caused unintentionally is also a sin. Control of speech, control of thought, observing the ground in front while walking, care in taking and placing things or objects, and examine the food in the sunlight before eating/drinking are five observances of non-violence.^[7]

Lord Mahavira made a simple yet profound statement based on the inclusion of Non-violence into every fabric of his consciousness,

“All of life is just like me. I want to live. So do all souls, all living beings. The instinct of self-preservation is universal. Every living being clings to life and fears the death. Each one of us wants to be free from pain. So let me carry out all my activities with great care so that I am not harmful to any living being”^[8]

“All breathing, existing, living, sentient creatures should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away.”—Lord Mahavira^[9].

Each one has right to exist or survive, so nobody has right to harm, injure or kill any other living being. This phenomenon is based upon the positive quality of universal love and compassion.

The more developed its sensory apparatus is, the more a life form is sensitive to pain. We must refuse to be a cause of agony and pain by killing and eating fish, birds and animals. The choice of a strict vegetarian diet is an expression of a sincere consideration for the ecology of the planet as well.

The nature of violence is classified according to Acaranga Sutra in four categories:^[10]

a. Premeditated violence: To attack somebody knowingly, should be prohibited.

b. Defensive violence: To commit intentional violence in defense of one’s own life. Maintain complete detachment.

c. Vocational violence: To incur violence in the execution of one’s means of livelihood. When there is no other option, have detachment while committing.

d. Common violence: To commit violence towards one sense living beings such as plants in the performance of daily activities. This should be minimized by filtering water, not eating meals after sunset, vegetarianism and abstinence from alcohol.

Violence is also defined as^[11]

“The severance of vitalities through pramattayoga (the mind, the speech and the body out of passion) is injury or violence.”

It means deprival of life on account of non-vigilance (negligence, wrong motive) constitutes violence. Violence can also be of two types: dravyahimsa (physical) and bhavahimsa (mental).

Five types of samitis or attitudes to prevent violence and to implement other vratas are mentioned later in this chapter in details under the topic of samvara under the description of nine tattvas.

ii) Satya (Truthfulness) or sthula-mrsavada-viramana

It requires moral courage to always speak only harmless truth and believe in truth and never lie. But with that practice, one can conquer greed, fear, anger, jealousy and ego. The truth should be wholesome and pleasant, else remain silent. One should not utter an untruth, ask others to do so or approve of such activities. Speaking through pramattayoga what is not commendable is falsehood. Lie consists of uttering what is not true^[12].

iii) Asteya (Non-stealing) or sthula adattadana-varamana

Taking through pramattayoga anything what is not given is stealing^[13]. Stealing also consists of taking the property of others without their consent or by unjust or immoral methods. The vow says not to steal or take anything that does not belong to us or properly given to us. Without permission of the owner, one should not take anything even if it is worthless from anywhere. It also indicates not to take or to earn and keep more than one’s need.

iv) Brahmacarya (Chastity/Celibacy) or paradaratyaga:

Total abstinence from pleasure derived by five senses is called celibacy. Not to indulge in sensual pleasure, to have control over our senses in order to concentrate on spirituality. Society today, needs this value more than any other time, because, sensual pleasure is an infatuating force, which sets aside all virtues and reasoning at the time of indulgence. One may refrain from physical indulgence but may still think of it, which also is prohibited here.

Indulgence in sex and any type of sensual pleasure is unchastity and not conducive of soul, if we take Brahman as soul.^[14]

Samvayangasutra prescribes 18 types of non-chastity (abrahmacarya), 29 types of scripts of non-wholesome activities (papasruta) and 32 types of wholesome activities (subhayoga).^[15]

v) Aparigraha (Non-possession/non-attachment) or parigraha-parimana-anuvrta

Not to accumulate anything that is not needed today, complete detachment from people, places and material things. Infatuation is the desire through pramattayoga for acquisition,^[16] safeguarding and addition to external and internal possessions. The more wealth a person possesses, the more he is likely to commit sin to acquire and maintain the possessions and in long run he will be unhappy. Wealth creates attachment, which results in continued greed, jealousy, selfishness and violence. Wants and desires have no limit. This attachment leads to bondage of karma and finally cycle of birth and death.

Footnotes and references:

[1]:

Jain Philosophy and Practice-1, Jain Education Committee, North America, 2002, p.58

[2]:

hiṃsāva-tasteyābrahmaparigrahebhyau viratirvratam | Tattvartha-sutra 7.1, Acharya Umaswati, Tattvarthasutra, JAINA and Shrut Ratnakar, Ahmedabad, July, 2007

[3]:

vrataśīleśu pañca pañca yathākramam | Tattvartha-sutra 7.24

[4]:

hiṃsādiṣvahāmutrā pāyāvadyadarśanam | Tattvartha-sutra 7.9

[5]:

duḥkhameva vā | Tattvartha-sutra 7.10

[6]:

Acaranga sutra–IV, Indian Philosophical Terms, Somaiya Publication, 2004, p.448

[7]:

vāṅgamanoguptīryādāna nikṣepaṇa samityalokitapāna bhojanāni paṃca | Tattvartha-sutra 7.4

[8]:

Jain Philosophy and Practice-1, Jain Education Committee, North America, 2002, p.61

[9]:

Acaranga Sutra , Volume-1, Lect.4, lesson 1, The Sacred Books of the East, ed.& tr.H.Jecobi

[10]:

Ibid., p.24

[11]:

Acharya Umaswati, Tattvarthasutra, JAINA and Shrut Ratnakar, Ahmedabad, (July, 2007), pramattayogātprāṇavyaparopaṇaṃ hiṃsā | Tattvartha-sutra 7.13

[12]:

asadabhidhānamanṛtam | Tattvartha-sutra 7.14

[13]:

adattādānaṃ steyam | Tattvartha-sutra 7.15

[14]:

maithunamabrahma | Tattvartha-sutra 7.16

[15]:

Avasyakasutra, Shri Akhil Bharatiya Sudharma Jain Sanskriti Rakshak Sangh, Jodhpur, 2007, pp. 98-101

[16]:

mūrcchā parigrahaḥ | Tattvartha-sutra 7.17