Vratas Other Than Ahimsa As Propunded In Jainism

Here's a comprehensive summary of the provided Jain text, focusing on the Vratas (vows) other than Ahimsa, as authored by H. Bhattacharya:

The text, "Vratas other than Ahimsa as Propounded in Jainism" by H. Bhattacharya, outlines the core ethical principles of Jainism beyond the fundamental vow of non-violence (Ahimsa). It details the subsequent cardinal virtues (Vratas) and their supporting sub-vows (Silas), explaining their nuances, transgressions, and the contemplative practices that strengthen them.

1. Satya (Truthfulness):

• Definition: Speaking what is factual.
• Key Principle: The intention (Pramatta-yoga) behind the speech is crucial. A deliberately hurtful, though factually correct, statement is not considered truthful. Conversely, a false statement made with a benevolent intention to help the hearer is not a outright lie.
• Contextual Truth: Truthfulness recognizes the Dravya (nature), Kala (time), Kṣitra (place), and Bhava (modality) of a phenomenon. A statement that misrepresents these aspects is false.
• Forms of Lying (Anṛta):
  • Denying existence when something exists (relative to its specific nature, time, place, and modality).
  • Affirming existence when something does not exist.
  • Describing something as different from what it truly is.
  • Fourth Mode of Lying (further categorized):
    • Garhita (Condemnable): True statements made with scorn, anger, ambiguity, or intended to mislead, causing pain.
    • Savadya (Faulty): Statements related to harmful activities like cutting animals, trading in living beings, or stealing, even if factually true, are considered faulty.
    • Apriya (Pain-giving): Words causing unpleasant feelings, envy, grief, enmity, or quarrelsomeness, even if true.
• Mitigating Factors: Teachers or well-intentioned individuals using harsh words for reform are not considered liars if their intent is good.
• Practicality: Jainism acknowledges the difficulty for householders to avoid lying absolutely and advises limiting false statements.
• Strengthening Practices (Bhavanas): Giving up anger, avarice, cowardice, frivolity, and speaking according to scriptural injunctions.
• Transgressions: Teaching false doctrines (Mithyopadeśa), revealing secrets (Rahovoākhyāna), forgery (Kūta-likha-kriyā), breach of trust (Nyāsāpahāra), and divulging private consultations (Sāka-mantra-Chida).

2. Asteya (Non-Stealing):

• Definition: Appropriating what has not been given.
• Key Principle: Deliberate or willful appropriation (Pramatta-yoga) is theft.
• Karma and Theft: The inflow of Karma into a Muni is not considered theft because it lacks the intention of appropriation and Karma is considered a subtle, unowned form of matter.
• Unavoidable "Theft": Taking water from another's well without express permission is technically stealing, but considered unavoidable for ordinary people. The focus is on avoiding non-essential appropriations.
• Strengthening Practices (Bhavanas): Living in solitude (Śūnyāgāra), deserted places (Vimocitāvās), places without obstruction (Paroparodhakāraṇa), ensuring purity of alms (Bhaikṣya-śuddhi), and avoiding disputes over belongings (Saddharma-visamvāda).
• Transgressions: Abetting theft (Chitana-prayoga), receiving stolen property (Tadāhṛtādāna), black marketing (Viruddha-rājyatikrama), using false weights and measures (Hīnādhika-mānonmāna), and adulteration (Prati-rūpaka-vyavahāra).

3. Brahmacharya (Celibacy/Sexual Purity):

• Definition: Abstinence from sexual contact (Maithuna).
• Key Principle: Sexual desire (Pramatta-yoga) is the root of sexual activity and leads to negative states.
• Ideal vs. Reality: Complete sexual purity is only possible for ascetics. For householders, marriage is recognized for satisfying sexual needs, though even this is considered a lower stage of moral progress than complete abstinence.
• Ethical Stance: Sex indulgence is always morally bad. While living without a wife might be impractical for many, engaging in extramarital affairs is strictly forbidden.
• Strengthening Practices (Bhavanas): Refraining from listening to passionate talks about women, looking at attractive female limbs, consuming stimulating liquids, and making one's own body attractive.
• Transgressions (Aticharas): Arranging forbidden marriages, cohabiting with married or unmarried women of immoral disposition, unnatural intercourse, and succumbing to strong sexual urges.

4. Aparigraha (Non-Attachment/Non-Possession):

• Definition: Non-attachment to worldly affairs, characterized by the absence of the feeling of "mine-ness" (Murcha) towards objects, living or non-living, driven by passion (Pramatta-yoga).
• Key Principle: The mental attitude of ownership is paramount. One can be non-attached even amidst possessions if the "mine-ness" is absent, and attached even when destitute if the feeling of ownership persists.
• Practicality: Absolute non-attachment is impossible for householders; they are advised to progressively reduce their worldliness.
• Strengthening Practices (Bhavanas): Withdrawing liking for pleasant sensory objects and dislike for unpleasant ones.
• Transgressions: Interchanging possessions even if the total number remains the same (e.g., changing from three to five pieces of cloth if the vow was for four). This applies to pairs like land/houses, silver/gold, etc.

The Five Cardinal Vows (Vratas) in Summary: The text reiterates that the five cardinal virtues, in addition to Ahimsa, are Satya, Asteya, Brahmacharya, and Aparigraha.

Supporting Sub-Vows (Silas): The text then introduces the Śīlas, which are sub-vows that supplement the practice of the Vratas, primarily for householders. These are divided into:

• Guna-vratas (Enhancing Vows - Three):

  1. Dig-vrata (Directional Vow): Limiting activities within fixed boundaries in all ten directions. Transgressed by exceeding limits, increasing limits in one direction while decreasing in another, or forgetting the limits.
  2. Diśa-vrata (Time-limited Vow): Further limiting activities within a specified time period, in addition to the Dig-vrata. Transgressed by sending for things, people, voice, signs, or material objects beyond the limited boundaries.
  3. Anartha-danda-vrata (Vow against Aimless Sin): Avoiding sinful activities that serve no purpose. Forms include avoiding ill-thinking (Apādhyāna), preaching sin (Pāpāpadeśa), thoughtless mischief (Pramāda-chāritra), aimless tree-breaking, distributing weapons, and reading bad books. Transgressed by mockery, mischievous jokes, garrulousness, excessive actions, and hoarding unnecessary enjoyable things.

• Śikṣā-vratas (Disciplinary Vows - Four):

  1. Sāmāyika (Self-Contemplation): Engaging in meditation at set times. Transgressed by misdirection of mind, body, or speech, lack of interest, or forgetting formalities.
  2. Poṣadha-upavāsa (Fasting Vow): Fasting on four specific days of the month, abstaining from food and drink, and engaging in religious study. Transgressed by neglecting to inspect and sweep places before use, giving up interest, or forgetting formalities.
  3. Bhogopabhoga-parimāṇa (Vow of Limited Enjoyment): Limiting the consumption of exhaustible and inexhaustible things. Transgressed by consuming living things (Sacittāhāra), things connected to living things, mixtures of living and non-living, invigorating foods, or ill-cooked food.
  4. Atithi-saṁvibhāga (Vow of Guest Distribution): Meals are taken only after offering a portion to a deserving guest (Supātra). The text details criteria for Supātras and Kupātras. Transgressed by placing food on living things, covering food with them, delegating hosting duties, disrespectfulness, envy, or untimely charity. However, Karuṇā-dāna (charity) extends to all needy individuals, regardless of their faith or species.

Śallikhaṇā (Contemplative Death): The text concludes by discussing Śallikhaṇā, a well-ordered death achieved through detachment and equanimity. It involves total abstinence from worldly things during the final moments and focusing on the pure self. This is recommended when the body is terminally incapacitated by age, illness, or sensory decline. It is distinguished from suicide, emphasizing that it is practiced when death is unavoidable and the individual consciously chooses to focus on their essential self, rather than clinging to life, hastening death, or being attached to worldly relations or future pleasures. The calm practice of Śallikhaṇā is invalidated by desires for life, death, attachments, or future enjoyments.