Morals jaïna

Regulations of the moral code

The old thinkers Jaïn S estimated that the Morale was part of the speculations metaphysics and theological and, consequently, they made moral principles part of their Religion. While thus proceeding, they endeavoured to show the relation between the Homme and the Univers and its goal in the life. Although the control of the man in the company is the normal field of morals, the thinkers jaïna associated this one with the ideas and the ideals metaphysics.

Morals jaïna is regarded the most brilliant part of the jainism, and as simplicity even. This is why a certain number of author have depicts this one like a “moral Réalisme”. In this morals, there is no Conflit between the duties of the man towards itself and the company. Here, the largest good of the company is the largest good of the man. For the Jaïnisme, the heart must evolve/move as well as possible of its capacities present, and one of the means of this evolution, it is to help the others, for example: by councils, encouragements and assistances.

The first precept, for a jaïn, it is that it must have and maintain a Faith intelligent and reasoned in its Religion. This Faith must be orthodoxe, i.e. free from false ideas on God, the writings and the tutors. It acts like an inspiration to acquire the Knowledge right, which must be reflected, in the life of the every day, by a correct Control.

By indicating the way of the hello, the jainism prescribes precise codes of conduct, to observe by its faithful. All are directed towards the essential goals that are the elimination of the karma and release of the heart. In addition to the rules to be observed, the corresponding virtues must be practiced.

The codes of conduct jaïna were instituted so that any person can follow them. Those of the laymen are less rigid than those of the ascetics, because the laymen do not give up the activities of the world. The obvious Raison of this difference comes from what the laymen must ensure their means of existence and those of the ascetics , to deal with their family and to adapt to the social conditions and policies of the company in which they live. The ascetics do not have these constraints. They give up all, with for only goal that to continue the spiritual way. They can observe the wishes completely, because they control their directions completely and they dominate their passions easily, thanks to the religious lesson and with the spiritual discipline.

The disciples of the Religion jaïna are composed traditionally of Four groups: the laymen men ( shrâvaka ), the laymen women ( shrâvikâ ), the ascetics men ( sâdhu, provided, yati ) and the ascetics women ( sâdhvi, âryikâ ).

This division is made according to the Sexe and the rigor with which the faithful ones practice the codes of conduct. Those which relate to the Two categories of ascetics are about identical and must be observed with an extreme rigor. Those which relate to the two categories of laymen are similar to those of the ascetics, but they can practice them with a less severity and according to their own capacities.

In each group, control is determined by the wishes, that the interested parties must make and observe in their daily life.

The moral code of the laymen ( Çrâvaka-dharma )

A layman is somebody who listens and who follows the religious principles, which has faith in its religion, and which is of agreement to observe its precepts, according to its aptitudes.

As the men and the women differ, in their possibility of comprehension and the firmness of their will, a certain number of thinkers jaïna adopted triples it division which follows:

the layman who observes non-violence is a pâksikashravaka . It has a solid faith in its religion, it practices the basic virtues ( mûla-guna ) of the layman and the small wishes ( anu-vrata ), and it is assiduous in the ritual ( pûjâ );

the layman who follows the stages ( pratimâ ). Arrived at the eleventh stage, it gives up the life of layman and practical the virtues of the ascetics. It seems that, if he falls down in the error, he must retrogress at the preceding level. Arrived at the top of the stages, it is qualified naisthika shrâvaka ;

the layman, known as sâdhaka shrâvaka , which is that puts an end to its human existence by a last purification, by carrying out the Rite peaceful death by the Jeûne ( sallekhanâ ).

The moral code jaïna prescribes for the laymen includes/understands: observation of twelve wishes, the crossing of eleven stages in the life, practice of six daily duties.

Twelve wishes of the layman

A wish ( vrata ) is a catch of solemn resolution, after blackberry reflection, to observe a particular code of conduct. It is made in front of a Ascète, on his councils, or voluntarily, to protect itself from the possible faults of the Comportement. Its But is to control its spirit and to be maintained on the spiritual right track. It gets firmness with the will, and protects its Auteur from bad temptations and a not controlled life. It gives a goal to the existence and a healthy orientation with the thoughts and the actions. It makes it possible to increase the self-control and to be protected from the traps of an unconstrained life.

Before starting to observe the wishes who characterize the first degree of Control right, the layman must try to avoid the five defects ( will atîchâra ) following: the doubt ( shankâ ), dislike of somebody or something ( vichikitsâ ), the desire of the pleasure of the directions ( kânksâ ), the admiration of bad believers ( anyadRsti-prashamsâ ) and the praise of those ( anyadRisti-samstava ).

In his life of the every day, the layman must observe twelve wishes which are subdivided in five small wishes ( anu-vrata ), three multiplying wishes ( guna-vrata ), and four additional wishes ( shiksâ-vrata ).

These wishes train the central part of the moral code. The layman must make, in his spiritual career, of constant progress in their observation.

Five principal wishes

These five wishes, we saw it, are the following: 1) not to exert violence towards the living beings ( ahimsâ ), 2) not to lie ( satya , “truth”), 3) not to fly ( asteya ), 4) not to make a sexual impurity ( brahmacharya ), 5) not to have greed for the terrestrial goods ( aparigraha ).

If these wishes are observed very strictly, which must be made by the ascetics, they are qualified great wishes ( mahâvrata ). If they are observed less rigorously and according to his capacities, which is the case of the laymen, one qualifies them small wishes ( anu-vrata ).

As a good to set these wishes in the head, there have five kinds of meditations ( bhâvâna ), corresponding to each one, that the practitioner must make unceasingly.

The meditations on the five categories of faults which the purpose of these wishes are to make prevent are intended to render comprehensible with the faithful one that these faults are, in fact, of the personified suffering and as they are dangerous and condemnable, as well in this world as in the following.

Moreover, the faithful one must meditate on the four following virtues which are at the base of the five wishes: the friendship for all the living beings ( maitrî ), the joy of seeing the others more advanced than is on the way of the release ( pramoda ), the compassion for those which are unhappy ( kârunya ), the indifference towards those which are discourteous or which act badly ( mâdhyasthya ).

Lastly, are regarded as the eight basic or primary virtues of the laymen ( mûlaguna ): the five small wishes which we have just re-examined, and the abstention to consume the three M which are: madya (wine), mâmsa (meat), and madhu (honey). In order to the minimum reduce the damage to the living beings, a total abstinence of these three M ( will makâra ) is recommended.

Three multiplying wishes

In addition to the five small wishes, the layman must make three small wishes known as multiplying ( gunavrata ) which increase the Valeur precedents: 1) to limit, its life during, its terrestrial Activity with places fixed in all the directions ( digvrata ), 2) to limit its terrestrial activity to a given sector ( deshavrata ), 3) not to make ill deeds or licentious actions ( anarthadanda-vrata ).

Four additional wishes

These four wishes ( shiksâ-vrata ) are intended to prepare the layman to follow the discipline prescribed for the ascetics. They are the wishes of: 1) to devote, each Day, of time to the Meditation of oneself, for its Spiritual Progress ( sâmâyika ), 2) Fast R four days by Month ( prosadhopavâsa ), 3) to limit, each day, its pleasure concerning of the consumable things or not ( upabhogaparibhoga parimâna ) and 4) to take its Meal only after having given to eat with the ascetics, or in their absence with the pious laymen in the need ( atithi-samvibhâga ).

In addition to these Twelve wishes, the layman must avoid, for each one, five kinds of defects or transgressions.

Lastly, when it is confronted with a calamity, with the Famine, the Vieillesse, or with a Maladie for which there is no remedy, it must peacefully give up its body, inspired by a very high religious ideal, with the agreement of all and the personal certainty that the heart is different from the body. The sallekhanâ is added like extra to the twelve wishes of the layman. There is about it, as for the others, five transgressions which must be avoided: 1) to wish that the death occur at the latest, 2) to hope for a fast death, 3) to maintain the Peur of Of knowing how death will be faced, 4) to remember his/her friends or its parents at the time of death, 5) to think that a reward is ensured like Résultat sallekhanâ .

The significant feature of these wishes it is that in the practitioner the layman takes part, in fact, on a certain plan and for one limited period, with the ascetic life, without giving up truly the world. It is clear that they maintain a close link between laymen and ascetics, because all and sundry are animated by the same objective and are driven by same the Idéal religious.

Eleven stages of the life of the layman

The layman who wishes to reach the high tops of moral and spiritual progress must set rules of life. To enable him to progress thus, on the way of the hello, its life was divided into Eleven stages ( pratimâ ). Those include/understand a series of duties and achievements, whose character and Durée increase successively, to culminate in fine on a level which resembles that of the ascetic. The stages are narrowly connected to the Twelve wishes, they grow gradually and each one comprises the virtues practiced in the preceding stage. It is like the levels of a scale; the layman who wishes to progress spiritually must climb the scale, walks after walk, until the Sommet, which is, for him, the highest degree of spirituality.

These eleven stages are the following ones:

1) the stage of the Knowledge ( darshana pratima ). The layman must have a perfect faith, intelligent and justified well in the jainism and, for that, a solid knowledge of his doctrines and his applications in the life. He should not have false designs about it and be free from any attachment to the worldly pleasures, whatever they are.

2) the stage of the wishes ( vrata pratimâ ). The layman must observe the twelve wishes, whose Nature and contents were specified higher, that without any transgression. He must also make the wish of sallekhanâ . Such a layman is called a vratî .

3) the stage of the Worship ( sâmâyika pratimâ ). This Stage, the layman who practices the wishes in a satisfactory way arrives to a level which temporarily compares it to the ascetic. He must contemplate and purify his feelings and his thoughts, during forty-eight minutes, Three times per day.

4) the stage of the Fast ( proshadhopavâsa pratimâ ). This stage consists in fasting regularly, in a general way, twice by about fifteen each month. All the period of fast must be last to request, study the writings, to contemplate and listen to religious speeches.

5) the stage of the deprivation of certain food ( sachittatyâga pratimâ ). In this stage, the layman must abstain from eating vegetables which are not cooked or which are it in an insufficient way, as well as mets bourratifs, and to be used about it for others. In the same way, it should not crush growths of plants, or gather fruits on a Arbre. This wish is in the seventh place, in the writings will svetâmbara . , At this stage, the Eau not pulp and the liquids containing of the salt are also prohibited.

6) the stage of deprivation of Food, the Night ( râtribhojana-tyâga-pratimâ ). The layman abstains from with this stage taking least food, after the Coucher sun. That also includes/understands all Boisson. In the writings this sixth stage will svetambâra corresponds to the abrahma-varjana pratimâ , where the layman not only should not have sexual contact, but still to be alone with its Femme and to engage the Discussion with it.

7) the stage of the Celibacy ( brahmacharya pratimâ ). This stage, the layman must observe an absolute continence, practice the purity and put an end to all sexual Désir; in the same way, it must abstain from any personal ornament likely to cause some. In the texts will svetâmbara , it is the sixth stage which requires similar restrictions.

8) the stage of the suspension of the Activity ( ârambha-tyâga pratimâ ). Arrival with this phase, the layman must make new Progrès. It must stop any activity, like the Commerce, the Agriculture, the services, etc which it exerted directly or indirectly, that in order to avoid the himsâ , i.e. damage of the living beings. If it has children, it must give them their share, then to use what remains for its subsistence and to make the Charité with the others. The texts will svetâmbara do not seem to prohibit to him the indirect activity by the means of agents or servants, in order to enable him to live.

9) the stage of the abandonment of the fasteners ( parigraha-tyâgapratimâ ). This stage is that where the layman must give up any terrestrial fastener, such as his Ground, his Maison, its money, its Or, its Bétail, its Grain, its Habits, its ustensils, its servants, its maidservants, etc Même concerning her Nourriture, its Habitation and its Vêtement S, it should preserve only what is just sufficient for its personal needs and it must be involved to support the deprivations related to the life of ascetic. It is primarily a stage which prepares with eleventh. The Svetâmbara employ, for this phase, the terms of preshya-tyâga pratimâ , which requires of the layman to deposit the burden of the fashionable life, to reduce its requirements, and to maintain its desire final delivery.

10) the stage of the absolute detachment ( anumati-tyâga pratimâ ). Arrived at this stage, the layman must increase the rigor of his life in favor of asceticism. He must, for that, to give up any activity and any concerns for family. He should not test any Sentiment taste, or of dislike for the food which is been useful to him, nor to express approval or of opposition in connection with the activities or the functions exerted by the members of his family.

11) the stage of asceticism ( uddishta-tyâga pratimâ ). It is the ultimate stage of the discipline, for the layman. He must give up his house, go in the Forêt or an isolated place, and adopt the rules fixed for the ascetics. He cannot accept invitation to be fed. This level, it is described as uttama shrâvaka , i.e. of arrived at the highest stage. In the texts will svetâmbara , this stage is it tenth and eleventh shramana-bhûta pratimâ is called.

The laymen must thus proceed by stages, according to their capacities and them Environnement. It follows that progress that they make depends on their personal convictions and their faith in the Philosophie jaïna.

Psychologically, there cannot be brutal change, in the life, of the stage of the material fasteners to that of the complete renouncement, this is why these stages, which comprise rigorous austerities, are very practical and can be crossed by very candidate. The last allows the execution of almost all the prescribed austerities and thus makes the layman ready to enter the order of the ascetics.

These stages are conceived scientifically and their application is gradual. The steps must be climbed one after the other, once only that the layman is firm in this method of step by step. The rise starts with the Faith right and progress successively will lead to the practice of the most difficult codes of conduct.

six daily duties of the layman

In addition to the observance of the twelve wishes and crossing of the eleven stages, the layman must achieve six daily duties ( âvashyaka ). Divergences exist on the nomenclature of these duties. Usually, it is found that it is: worship of the divinity, veneration of the tutor, the study of the writings, practice of the self-control, the austerities and the gifts.

In many crowned texts which make Autorité, there exists another series of these duties. It is:

the meditation ( sâmâyika ),

veneration of the twenty-four Jina , or Tîrthankara , as models ( stuti or chaturvimshati-Jina-stuti ), a

the Rite of the greeting with respect of the spiritual Masters, the worthy saints ascetics ( vandanâ ),

repentance for all the transgressions, or the Recitation of formulas of Confession of the last faults ( pratikramana ),

the austerity practiced while being held upright in the special posture called kâyotsarga (“this posture consists in remaining upright, the slightly isolated feet, the hanging arms along the body, the right head, the lowered eyes. This attitude is that reproduced by a majority of statues of Jina in feet”. Pierre Amiel),

the resolution to avoid, with the Future, thoughts and the actions which obstruct the achievement of the essential duties, or the recitation of formulas for the forgiveness of the future faults, abstinences of food, drink, or Confort ( partyâkhyâna ).

As regards this second series, while the writings will digambara mention this one in the order above, the texts will svetâmbara reverse the position of the two last obligations.

These duties are required mainly to maintain the heat and the enthusiasm of the laymen, in their Combat for their progress Spirituel.

The moral code of the ascetics ( provided-dharma )

Regulation of rigorous rules

When a layman observed, as it is appropriate, the codes of conduct fixed for him and crossed all the stages detailed higher, it is qualified to become an ascetic. Its admission in the monastic order is accompanied by a impressive Cérémonie, called diksha (Ordination).

A close relationship exists between the order of the laymen and that of the ascetics, the laic stage being preliminary, in many cases, with that of ascetic to which it prepares. Because of this narrow Relation, one notes that the rules prescribed for the laymen and those for the ascetics do not differ in Genre, but in degree. They are the same ones, with the only difference, as we already said, that while the first observe them in a partial way, the seconds must do it in a total and rigorous way. This is why we saw that the five principal wishes are small wishes, among laymen, and of the great wishes, in the ascetics.

The ascetic stage comprises a complete renouncement of the world and the only objective, for that which crosses it, consists in concentrating any sound energy to obtain safety, the release ( moksha ).

It is at this stage that real efforts must be accomplished to stop the access of the karma , to erase that which exists, and to arrive at happiness eternal ( nirvâna ).

To reach this Goal, the Ascète must give up all the obstacles, including its clothing (“this rigorous measurement concerns only the monks Digambara . The monks and nuns Svetambara , just as the nuns Digambara , wear very simple clothing, of color Blanc He or orange, according to the communities”. Pierre Amiel) and, by a long succession of fasts, mortifications, studies and of Meditation S, to get rid of the karma , and to prevent that the new ones penetrate in its heart. Only a life monacale makes it possible to arrive at the result.

Thus, of the very precise codes of conduct are prescribed for the ascetics, that they must observe without any fault, and any transgression. In these rules, preeminence is obviously given to that concerning the karma .

Rules to stop the penetration of the karma in the heart

The stop of the penetration of the karmic matter in the heart ( will samvara ) takes place thanks to the observance of Three kinds of controls, Five kinds of attentions, Ten kinds of virtues, Twelve kinds of thoughts, twenty-two kinds of controls of the sufferings and five kinds of conduits.

controls

The arrival of the karma in the heart comes from the activities of the body, of the Parole and of the Esprit, as it is necessary as the ascetics, exert on themselves of controls ( gupti ).

The three kinds of controls relate to the control of interior nature. It acts:

of the Control of the spirit ( mano-gupti ), to have only pure thoughts;

of the control of the word ( vâg-gupti ), in order to keep the Silence for a given period or to speak only when it is necessary;

of the control of the body activity ( kâya-gupti ).

the attentions

It happens that the wishes are transgressed by inadvertency. Also, some Nombre of attentions is prescribed, intended to take the Habitude to remain vigilant, in conformity with the principle of Non-violence.

One distinguishes five kinds of attentions ( samiti ):

attention concerning walk ( iryâ-samiti ). The purpose of it is to avoid making evil with living beings, while going;

attention concerning the word ( bhâshâ-samiti ). It is intended not to run up against the sensitivity of the others by the use of offensive words;

attention concerning the Consumption of the food ( eshanâ-samiti ). It is prescribed not to make fault on this subject;

the attention concerning the actions to be taken, to use, or to pose the accessories, such as the pot with Water ( kamandalu ), the Brush with Feather of Peacock ( pichchihi ), the writings ( will shâstra ), etc This attention is called âdâna-nikshepa samiti ;

attention concerning the nature's needs, etc ( utsarga-samiti ).

Although these attentions must be respected strictly by the ascetics, it is also desirable, until a certain degree, that the laymen practice them in their daily life, for example, while avoiding going on growths of plants, leaving a non covered water container, using a Lumière without protection, which would be likely to burn Insecte S, etc

The three kinds of controls and the five kinds of attentions are sometimes grouped, because of their very important character, under the name of the “Eight Mothers of the Faith” ( ashta-pravacana-mâtRkâ ).

the virtues

The jainism always considered that it is primarily because of passions ( kasâya ) that the heart assimilates karma . Also, prescribes it to thwart the Four passions which are:

anger ( krodha ),

pride ( mâna ),

the fraud ( mâya ),

and cupidity ( lobha ),

by cultivating the ten supreme virtues ( uttama dhatma ) following: supreme indulgence, supreme humility or sensitivity, supreme honesty or uprightness, supreme purity, supreme honesty, supreme sobriety, supreme austerity, supreme renouncement, the supreme detachment and supreme the Chastity.

the thoughts

To have the religious attitude necessary, the ascetics must think of twelve topics which one describes as thoughts ( anupreksha ). It is asked to them to meditate on these topics, still and still, always.

These topics are the following:

the change ( anitya ). All is Sujet to change, all is transitory;

lack of protection and assistance ( açarana ). For example: the heart is not protected from the consequences of the karma , we cannot escape Mort, etc;

terrestrial constraints ( will samsâra ). The heart is subjected to the Cycle births and deaths, it cannot reach happiness without detachment of the things of this world, etc;

loneliness ( ekatva ). The Homme is only responsible for its acts, it undergoes the consequences of them;

independence ( anyatva ). The world, the parents, the friends, the body, the spirit all distinct and are separated from self true;

the impurity ( açuci ). The body is impure and dirty, because impermanent and prone to degradation;

the penetration ( âsrava ). The penetration of the karma in the heart is the cause of the terrestrial existence, it is the product of passions;

the stop of the penetration ( will samvara ). The karmic Matière must be stopped, as a practitioner the virtues necessary for that;

elimination ( will nirjâra ). The karmic matter must be removed, removed heart by the austerities;

the Universe ( loka ). Nature and its components, in all their vast diversity, prove insignificance and the poor wretch smallness of the man in the Temps and the space;

scarcity of religious knowledge ( bodhi-durlabha ). Knowledge right is difficult to acquire;

the Religion ( dharma ). It is necessary to think of the true nature of the religion and especially with triple release sees, such as she was preached by the Tîrthankara , the Winners.

These thoughts are also called reflections ( bhâvanâ ).

control of the suffering

In order to remain firm on the way of the hello and to destroy the karmic matter, there is prescribed with the ascetics to briskly support the disorders which can disturb them or to make them suffer. These tests, these afflictions, by which they must pass, are called sufferings ( parishaha ).

The ascetics must thus deal with twenty-two kinds of suffering and that stoically. It is: the Hunger, the Thirst, the Heat, the Cold , punctures of Insect S, the Nudity (for the monks Digambara only), lack of pleasure or the unpleasant Environment, the sexual Impulse S, the Tiredness with going too much, discomfort to be constantly sitted in the same posture, to sleep or to rest on a hard ground, the Censure or the reprimand, the Wound S, the Begging, lack of Food, the Disease, punctures of spine S or bits of Grass S, the dirtiness and impurities of the body, lack of Respect, it not appreciation of the instruction, the persistence of ignorance, lack of faith or its relaxation, for example: in the event of failure in obtaining supernatural capacities, even after a great piety and great austerities, the beginning of the doubt about the truth of the jainism and its lesson, etc

These sufferings must be supported, without any feeling of vexation, by the ascetics who wish to overcome what is their cause.

the conduits

The ascetics must also endeavor to observe five kinds of conduits (will châritra) such as:

equanimity,

the return of this one if she were forgotten,

constant practice of absolute and total non-violence,

the abstention from all Passion,

and the ideal attitude without transport of any kind.

The purpose of these conduits are to help the ascetics to practice the spiritual Discipline.

Rules intended to allow the gradual phasing out of the karma

At the same time as they should stop the penetration of the karmic matter, the ascetics must get busy with the progressive elimination ( nirjarâ ) of the existing karma , if they want to make progress on the way of the hello. The average main thing for that, it is to practice penitences and the austerities ( typed ) which are included in Control right.

These penitences and these austerities are of Two kinds: external and internal. The external austerities ( bâhya typed ) relate to food and the activities Physique S. the internal austerities ( will âbhyantara typed ) refer to the spiritual discipline. There is Six of it each.

external austerities

The six external austerities are:

to fast,

to eat less than what one thinks sufficient or who with his hunger,

to make the mental wish only accept food of a layman so certain conditions are met without making known this wish with whoever,

to give up each day one or the other of softnesses such the Milk, curdled milk, the Sugar, the salt or the Oil,

to sit down and sleep in a withdrawn place where there are no animated beings,

and to mortify its body as a long time as the spirit is not disturbed.

internal austerities

The six internal austerities are:

the confession and repentance of the sins,

the respect and the Modesty,

assistance with the other ascetics,

the study of the writings,

the abandonment of the attachment to the body,

and concentration.

These penitences, or external and internal austerities, show which rigorous life of refusal of oneself the ascetics have to carry out. They must maintain their body with the minimum of food and to make him make with the maximum of work, to reach their spiritual ideal.

There is, in the jainism, an elaborate technique of the fast which is taught with the ascetic, throughout his career, in a way so effective that, when the hour of its death arrives, it accepts the absolute fast and he gives up his body, as easily as if it were about an old man Vêtement. The ascetic must constantly be exerted to fast, by observing series of fasts, arranged various manners.

Among the internal austerities, a special significance is attached to the meditation ( dhyâna ), because she is regarded as the spiritual exercise most important to make progress the heart on the way of the hello and to destroy all the karma .

The feelings, such as the attachment with objects which make good and the dislike of those which make evil, must be abandoned to have the concentration preliminary to a successful meditation. It is always known as that the pure meditation ( çukla dhyâna ) led the heart to the hello because, by this means, one tests the complete suspension of the physical-activities, verbal and mental. When the complete stock of karma is exhausted, while following the codes of conduct prescribed by morals jaïna, the heart springs at the top of the universe where remain, for always, released hearts.

It is certain that the codes of conduct and the austerities, that the ascetics jaïna must observe, are extremely difficult and that only a person prepared mentally with a life of renouncement can take this route. Obviously, only can make a success of in this one that which:

is penetrated of an absolute faith in the value of the Philosophie jaïna,

has a knowledge right of the heart and of what does not have a heart, in all these aspects,

and is ready to carry out a life of penitences and austerities rigorous.

Observances specific to the ascetics

An ascetic jaïna must practice a certain number of clean observances ( mûla-guna ). In the section will digambrara , which lengthily dealt with this subject, the ascetic must observe the twenty-eight rules of following bases, of which the rigor increases in a progressive way.

These twenty-eight rules are: five great wishes, five attentions, five controls of the directions, six daily duties essential, the pulling up of the hair with its hands periodically, nudity (for certain monks Digambara only), prohibition to bathe, obligation to sleep on the hard ground, the abstention to wash the teeth, obligation to eat upright and prohibition to eat more once per day.

The virtues which these rules make it possible to have are known as basic because, without them, the other virtues of holiness cannot be acquired.

Categories of ascetics

The ascetics jaïna are divided into various categories, according to the rigor with which they observe the rules of the ascetic life, and according to their position in the order.

Those which observe the codes of conduct in the most strict way, without never making exception, are known as jinakalpî sâdhu (because the behavior of these ascetics is comparable with that of the Jina ). Those which practice the ascetic rules in a softer form are known as sthavirakalpî sâdhu .

The team leaders of ascetics are called âchârya (Masters), those which are in charge of the instruction of the upâdhyâya (of the tutors), the others are qualified simple name of sâdhu (of monk).

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