We may mention some of
the aticaras (infractions) of the anuvratas. Some of the
aticaras of vrata are :
1.
Ahimsa : i ) bandha tying up, keeping in captivity men and beasts.
However, the restraining of cattle by means of ropes and restriction on
our children for corrections may be permitted. So may a thief be bound. ii
) vadha (beating) : It refers to wanton and merciless whipping of
animals out of anger and aroused by other passions, although some
exceptions like mild beating, pulling the ears or slapping for correction
are permissible. iii) chaviccheda : this
applies to acts of injury to the body with sword or sharp instrument.
Operations by a physician would be exceptions. iv) atibhararopana : It
refers to heavy and merciless loading of beasts by a burden greater than
they can bear. Certain types of occupations have been tabooed for a Jaina
layman. v) bhakta-pana-vyavaccheda : It refers to making the animal suffer
from hunger and thirst for no reason to out of anger or negligence. The
context and the implications of ahimsa vrata are much wider than the
aticaras indicate. We have, therefore, added in the end a critique of
ahimsa in the light of its philosophical justification.
2.
Satya-vrata (truth-speaking) has also a wide connotation . It has been
interpreted as abstention from untruth spoken out of passion, and even
from truth if it leads to the destruction of the living being. We may
mention some of the infraction of this Vrata. i) Sahasabhyakhyana : It
consists in casually or intentionally imputing false charges against a
person as : �he is a thief, or an adulterer�. Friends of Other committed
this grievous crime and sin against Desdemona even if it were in jest. ii)
Svadaramantra Bheda : it consists in divulging to others what has been
said by one�s wife in confidence under special circumstances. iii)
Mrsopadesa. It refers to perverse teaching and advice leading to evil
consequences. iv) Kutalekhakarana is preparing a false document like
forgery etc.
3.
Asteya-vrata forbids us to commit theft or even to take others�
articles not specifically meant for us. It forbids us from i) accepting
stolen articles at cheaper rates, ii) instigating others to seal, iii)
acquiring property in a country which is hostile to our own. Even grass or
wood obtained under such circumstances must be regarded as stolen. Even
Transgressing the frontiers forbidden by the State is an infraction of
this vow. Black market is covered under this aticara. iv)
kuta-tula-kuta-mana : using false weights and measures and taking
exorbitant interest on loans is an infraction of this vow.
These Aticaras are mainly concerned as a warning to the community in which
individuals and groups are likely to violate the five vows here and there.
Similar infractions of this Vrata have been mentioned with reference to
officials as well in the State. Corrupt officials are also to be
considered as thieves.
4.
Brahma-vrata is important in Jaina ethics. It has been considered from
the points of view of personal efforts for salvation and of social health.
Detailed classification of the vows and their infractions have been worked
out. In their analysis we find psychological acumen. The Vrata has
negative and positive aspects. In the negative aspect a householder has to
abstain from sexual contact with other�s wife ( aparadaragamana), and
positively he has to be satisfied with his own wife. He cannot even
arrange marriages of other women, except in the case of his own children.
He should avoid sex literature and sex brooding. The aticaras of this
Vrata cover most aspects of sexual deviation including that with the lower
animals and even with inanimate objects like the figures of women. From
the earliest days of Jainism, the horror of incest has been constantly
felt, as described by Haribhadra while mentioning the disastrous
consequences of the violation of this.
5.
Apsrigraha-vrata (the vow of non-possession) is perhaps the most
important of the Vratas in the present context of society. As Mahavrata it
is required of a Muni to give up every thing that leads to attachment,
except perhaps, in some cases, a piece of cloth, a kamandalu and bunch of
features. He must avoid both external (bahya) and internal (antara)
possessions ( parigraha ). As an Anuvrata, emphasises non-attachment. One
who accumulates property more than required for him, transgresses this
Vrata. Parigraha (possession) is something explained as a sort of the
fascination for material possession. It is the expression of acquisitive
instinct which needs to be curbed or else it feeds in what it gets. A
son�s greed for material possessions will lead to ignore his father; and
countless evil consequences will follow. If only we know the importance of
this Vrata, in the Socratic sense of the word �know�, we would solve most
of the problems of social evil. The Gunavratas and the Siksavratas have
been mentioned with variations. The Gunavratas are : i ) digvrata, ii)
bhogopabhpgoparimana and iii) anarthadandavrata. Digvrata restricts the
movements in different directions. The purpose is to reduce the
possibility of committing violence, and this is to be achieved by
circumscribing the area in which injury t the living can be committed. For
example, one is forbidden to climb a mountain or a top of a tree, descend
into a well or underground storage of a village, to travel beyond a
stipulated limit prescribed by the Acarayas and to move at random. There
would be infractions of the vow. In the Ratnakarandaka, Digvrata is
defined as the Resolve to desist from injury by circumscribing one�s range
of movement. As to the limits of time, it is to be practised until death.
The Bhogopabhoga-parimana-vrata forbids or limits one in the use of
�consumable� goods like food and durable goods like furniture in the
house. The Anarthdana-vrata restricts an individual from certain
activities, from harmful professions and trades because they would lead to
harmful activities which serve no purpose. Four types of Anarthdana-vrata
are mentioned in the Svetambara texts, while Digambaras have five. We have
tried to avoid the discrepancies in the presentation of the Svetambara and
Digambara writers on the different problems as they are largely concerned
with minor details. The five types of Anarthadanda are : i) apadhyana
(evil concentration like artadhyana and raudra-dhyana; ii) pramadacaritra
(negligent mischief or addition to vices like alcoholism and gambling ).
It also includes witnessing dancing, sex displays, cock-fighting and other
combats of animals. It may includes many others bringing about incitement
of excessive instinctive activity; iii) himsapradana (encouraging injury
to life in any form). It forbids us form supplying poison, weapons, fire,
rope, swords and other articles for destruction of life. iv) papopadesa
(sinful advice) like instruction in evil trade. It is also mentioned that
sometimes such advice, like giving instructions to the farmer to plough
when the rains are no, cannot be avoided when a question of being helpful
is involved, but it should never be given out of mere garrulity. V) duh-sruti
(bad reading); it consists in reading kama-sastra, sex and spicy
literature including yellow journalism and listening to the faults of
others. It is the study of work that disturb and spoil the minds with
harmful thoughts, worldly attachments, perverse attitude and excitement of
passions.
