Twelve Vows Of Lay People

Here's a comprehensive summary of the Jain text "Twelve Vows of Lay People" by Pravin K Shah:

This text outlines the Twelve Vows for Jain laypeople (Shrävaks and Shrävikäs), which are foundational ethical guidelines designed to lead a righteous and spiritually progressive life. These vows are a more lenient, "limited" version of the "great vows" (Mahä-vratas) followed by Jain ascetics, and are meant to be adopted according to individual capacity and circumstances. The ultimate aim is to progress towards the Mahä-vratas. These vows are to be practiced in thought, word, and deed, and laypeople are encouraged to help others follow them. During the ritual of Pratikraman, Jains reflect on any minor violations (Atichär) of these vows that may have occurred knowingly or unknowingly, seeking forgiveness and committing to future awareness.

The twelve vows are categorized as follows:

I. Five Main Vows of Limited Nature (Anuvratas): These are the core ethical principles for laypeople.

1. Limited Vow of Non-violence (Ahimsa Anuvrata): This vow prohibits intentionally harming any living being (human, animal, insect, plant) physically or emotionally, through thought, word, or action, or by approving such acts. While premeditated violence is forbidden, necessary violence for self-defense, protection of family, society, country, life, property, or religious institutions is permissible, as is unavoidable violence in one's livelihood or daily activities (like cooking), provided utmost care is taken to minimize it. This is the cornerstone of Jain ethics, promoting the welfare of all beings and environmental protection.
2. Limited Vow of Truthfulness (Satya Anuvrata): Beyond simply abstaining from lies, this vow emphasizes seeing the world as it truly is and living in accordance with that reality. It means avoiding gross falsehoods like giving false evidence, denying entrusted property, or cheating. However, if speaking the truth would cause harm or hurt another's feelings, remaining silent is preferred. Minor violations related to self-defense, protection, business, or livelihood are acknowledged, with a call for continuous repentance and awareness.
3. Limited Vow of Non-stealing (Achaurya / Asteya): This vow forbids stealing, robbing, or embezzling others' property. It also includes refraining from cheating and using illegal means to acquire worldly assets beyond one's basic needs.
4. Limited Vow of Chastity (Brahmacharya): The core purpose is to conquer passion and conserve energy, leading to inner serenity. For householders, this means limiting sensual relationships to one's own wedded spouse and avoiding excessive indulgence even within marriage. Indulgence in sensual pleasures can hinder spiritual progress and is extended to include avoiding mind-altering substances like drugs, smoking, and alcohol.
5. Limited Vow of Non-possession / Non-attachment (Aparigraha): This vow encourages imposing limits on one's needs, acquisitions, and possessions (land, money, goods). The surplus should be used for the common good. Limiting consumption of food and articles also falls under this. This principle promotes equitable wealth distribution, social cooperation, economic stability, and individual spiritual growth by reducing reliance on material possessions.

II. Three Merit Vows (Guna-vratas): These vows enhance and purify the effects of the five main vows and govern external conduct.

6. Vow of Limited Area of Activity (Dik Vrata): This vow restricts one's worldly activities to specific geographical areas in all ten directions. Committing sins outside this designated area is renounced, effectively elevating the five limited vows to the status of full vows in those unpermitted regions.
7. Vow of Limited Use of Consumable/Non-consumable items (Bhoga-Upbhoga Vrata): This vow involves limiting the use of consumable (like food and drink) and non-consumable (like clothes and furniture) items according to one's needs and capacity. This further restricts the commitment of sins related to material possessions beyond what is covered by Aparigraha.
8. Vow of Avoidance of Purposeless Sins (Anartha-danda Vrata): This vow prohibits committing unnecessary or purposeless sins or moral offenses. Examples include speaking ill of others, being inconsiderate (like wasting resources), manufacturing weapons, or engaging with immoral literature.

III. Four Disciplinary Vows (Shikshä-vratas): These vows encourage religious duties, reflect the purity of heart, and prepare one for asceticism.

9. Vow of Equanimous State for Limited Duration (Sämäyika Vrata): This involves maintaining a state of equanimity and meditation for a minimum of 48 minutes, focusing on spiritual activities like reading scriptures, praying, or meditating. Practiced with mind, body, and speech, it fosters detachment from affections and aversions, leading to peace and serving as a stepping stone to full renunciation.
10. Vow of Activity within Limited Space and Duration (Desävakäsika Vrata): This vow imposes further temporal and spatial restrictions on activities and business dealings, building upon the limitations set by Dik Vrata and Bhoga-Upbhoga Vrata. Specific periods and locations are designated where certain activities or travel are prohibited.
11. Vow of Ascetic's Life for a Limited Duration (Paushadha Vrata): This vow involves adopting an ascetic lifestyle for a set period, retiring to a secluded place, renouncing sinful activities, abstaining from sensual pleasures, and observing restraint. During this time, one fully observes the five Mahä-vratas and engages in spiritual contemplation, meditation, and worship. This vow nourishes religious life and provides training for monasticism.
12. Vow of Charity (Atithi Samvibhag Vrata): This vow involves giving food, clothes, medicine, and other necessities to monks, nuns, and the needy. The offering should be pure and made with reverence. This act of charity brings inner satisfaction, elevates consciousness, and prevents the accumulation of further karmic impurities by diverting resources that might otherwise be used for personal comfort and pleasure.

The text concludes by stating that faithful adherence to these twelve vows can lead a layperson to a peaceful death (Sanlekhana), characterized by non-attachment and the suppression of passions. Practicing these vows instills self-restraint, love, and equanimity, enabling individuals to balance worldly responsibilities with spiritual progress. Ultimately, limiting desires through these vows contributes to a more equitable society by reducing wealth concentration, poverty, and crime, thereby fostering an ideal society.