by Anita and Arun Jain, Jabalpur M.P., India
Jainism teaches us to practice the vows of nonviolence (AHIMSA), truth (SATYA), non-stealing (ACHAURYA), chastity or purity of mind and body (BRAHMACHARYA, partial or total celibacy), and non-possessiveness (APARIGRAH) in our daily lives. These vows are meant to help us attain spiritual progress through gradually minimizing the vices of violence, untruth, stealing, unchastity, and possessiveness. Householders practice partial or minor vows (ANUVRAT), while the monks and nuns adopt total or major vows (MAHAVRAT).
An individual indulges in vices such as violence, untruth and possessiveness on account of ignorance (AJNAAN) and passions (KASHAAYA). According to Jainism, ignorance mainly implies the failure to understand reality - the distinction between the inner self and the external (BHED VIJNAAN). Soul is different from body. Soul is a living entity while body is material. Nevertheless, in the case of worldly beings, soul and body complement each other. Thus it is difficult to distinguish between the two. Further, we have to realize that sensual pleasures depend on external objects and that they are transitory. To attain genuine happiness, we have to look inward - toward the self. When we do not realize that our soul is different from the external objects, we become involved in passions - anger, pride, intrigue and greed. These in turn lead to violence, falsehood, stealing, unchastity and possessiveness. Thus ignorance is the root cause of vices. It prevents us from practicing the five virtues of non-violence, truth, non-stealing, chastity and non-possessiveness. In the language of the scriptures, conduct, consisting of the practice of the five vows, fasting and penance, is of no avail without rational knowledge. The self-study of scriptures (SWAADHYAAYA) and discourses on scriptures help us remove ignorance. Self-study consists of studying the scriptures as well as studying the self and thereby acquiring the knowledge of reality (VASTU SWAROOP - things as they exist). Such self-realization impels us to lead a life without attachment and aversion like a dew drop on a lotus petal.
The moral fabric of Jainism is based on nonviolence. Jainism considers nonviolence to be the most important virtue for an individual as well as society. Jains believe that, on a global scale, no good of an individual or society can be achieved through violence. In general, vices of falsehood, stealing, unchastity and possessiveness entail physical and mental violence of self and others. Thus the five vows essentially enable us to practice nonviolence. The vow of nonviolence is the first and foremost virtue.
The vow of nonviolence (AHIMSA) requires us to refrain from all forms of violence in thoughts, words and deeds. Householders who follow the minor vows avoid intentional (SANKALPI) violence of all living beings and minimize other forms of violence in the course of their daily lives. The major vows entail avoiding subsistence-related (AARAMBHI), occupation-related (UDYOGI) and adversary-related (VIRODHI) violence as well.(1) Violence is defined as the obstruction of life processes through activities of body, speech and mind tainted with negligence (PRAMAAD).(2) Thus negligence plays a pivotal role in violence.(3) Negligence implies the intentional or unintentional tendency to indulge in an undesirable physical, verbal or mental activity. According to Jain tenets, violence depends mainly on intention or design. Violence is not merely killing. Intention or thought of violence is also violence. A fisherman may cast a net and wait for a long time without catching any fish. Still his endeavor amounts to intentional violence. On the other hand, a surgeon might lose a patient during an operation in spite of his best efforts to save his life, and will not be blamed for the loss of life. The intensity of thoughts and feelings also determine the extent of violence.
One need not have a weapon to commit violence. Violence is also committed by thoughts and words. Violence occurs by moving around carelessly, by picking up, putting down and using objects with negligence. One should be extremely conscientious and meticulous in eating to minimize violence. In other words, whenever we are negligent, we commit violence. A monk is extremely attentive and careful and so commits almost no violence. A householder is expected to minimize violence by being as careful as possible in daily activities.
The vow of truth (SATYA) requires us to always speak the truth, and abstain from falsehood, misrepresentation and distortion. People tell lies for the sake of their reputation or for material gains. Thus ego and greed play a role in falsehood. These passions cause the bondage of painful karma. Further, an individual who tells a lie has the apprehension of being caught. This involves the mental violence of self. In addition, the individual who is lied to feels cheated and violated. Thus the vice of untruth is an aspect of violence. On the other hand, a person who is truthful has no passions and no fear. Such an individual feels happy. He/she also nurtures an atmosphere of trust and well-being in society.
The vow of non-stealing (ACHAURYA) defends social order and equity. Stealing is related to ownership. In general, an individual indulges in three kinds of stealing: real estate, food and resources such as money and amenities. However, stealing is not limited to usurping others' money and materials. Having a greedy eye on things that do not belong to us is also mental stealing. Many subtle forms of stealing have evolved in this age of technology. For example, taking more than one's fair share is a form of stealing. Making exorbitant profits is stealing from society. Deceptive business practices and tax evasion by circumventing the laws of the land constitute forms of stealing. There will be more contentment and happiness in our lives and more equity in society if we avoid such practices in our daily activities. A householder should refrain from stealing land and property, riches and other resources. One should take only what is needed for one's subsistence so that others are not deprived of life's necessities. Endeavors to acquire lavish amenities and comforts without any regard for its adverse impact on others is stealing. Not performing one's duty properly to fulfill one's role in society is also stealing. Exploiting others by providing inferior goods and services, and paying inadequate wages are also forms of stealing. Evidently, stealing leads to violence of one's thoughts and feelings and so it is a form of violence.
The vow of chastity (BRAHMACHARYA) precludes indulgence in sensual relations. A monk observes total celibacy while a householder avoids premarital and extramarital relationships. This is the customary implication of the vow of chastity. But this vow entails much more than abstaining from sensual pleasures. In Sanskrit, the word 'BRAHMACHARYA' means dwelling in the attributes of pure soul (BRAHMA). Thus BRAHMACHARYA entails purifying one's mind and body - avoiding feelings of attachment (RAAG) and aversion (DWESH) and attaining the state of composure (SAMATA). Supreme celibacy implies equanimity. Obviously, the vow of chastity fosters mental and physical nonviolence.
The vow of non-possessiveness (APARIGRAH) implies abstaining from or minimizing one's affectionate regard (MOORCHHA) and limiting one's possessions.(4) A monk totally abstains from possessiveness while a householder makes a conscientious effort to limit his/her possessions. It is said that as long as we have wants, we will remain dependent on external objects and we can not be independent. When we achieve contentment, we experience freedom and happiness. In other words, wants and desires constitute the bondage that keeps us from attaining true happiness. As covetousness vanishes, external possessions are reduced in a normal course. Non-possessiveness also helps us to eliminate passions, which is an aspect of our practice of nonviolence.
The five vows are the means for achieving self-control (SANYAM), which is essential for spiritual uplift of an individual. Further, the practice of virtues like nonviolence, truth and non-possessiveness by individuals creates an atmosphere of trust and understanding in society.
Footnotes:
1. For some details, please see Jain Study Circular, July-October 2001, page 11.
2. PRAMATTAYOGAAT PRAANAVYAPAROPANAM HIMSA. - TATTVAARTH SUTRA: 7-13.
3. For details, please see Studies In Jainism: Reader 2, published by Jain Study Circle, 1997, pages 26-28.
4. For details, please see Studies In Jainism: Reader 2, published by Jain Study Circle, 1997, pages 44-48.