As a part of this system, he organized his followers into two categories: yatis and sravaka. Yatis are members of the monastic order of Jains. They are comprised of sadhus monks and sadhvis nuns who follow a strict path toward kevala. Yatis take the Five Great Vows, and in doing so, give up family life, worldly possessions, and all attachments to earthly existence.
Sravaka, also known as laypeople, householders shravaks men , or shravikas women , are Jains who wish to participate in a family life. A desire to follow a family life or continue worldly attachments makes taking the Five Great Vows nearly if not entirely impossible, so householders take the Twelve Vows of Laity. The first five of these vows, the Anuvrata , are similar to the Five Great Vows, though they are more limited in scope and easier to follow. The next three vows, the Gunavrata , are intended to enhance, strengthen, and purify the Anuvrata, and the final four vows, the Shikshavrata , are disciplinary, intended to govern internal actions and encourage participation in religious life.
The final group of the Twelve Vows of Laity can be found spelled in English in many different ways: Shikshavrata, Shikhsavrata, Siksavrata, and Sikshavrata are the most commonly used, though all are acceptable. Yatis who take the Mahavrata renounce worldly existence and pursue kevala with singular determination. They adhere to these vows completely, in mind, body, and spirit.
Absolute nonviolence extends beyond physically harming another human being. It is the cornerstone of Jainism and Jainism beliefs. It encompasses committing no harm to another life-bearing existence, whether it be accidental or intentional. Jains believe that every life form has the right to exist and the ability to develop spiritually.
All life forms can be identified by the number of senses they have. For example, beings with five senses include humans and animals. Beings with four senses include flies, bees, and other flying insects, beings with three senses include ants, lice, and other legged insects; beings with two senses include worms and leeches; and beings with one sense include water, fire, plants, and air.
It is worse to harm a being with more senses, but Jains strive to commit no harm against any living creature at all. However, Jains recognize that some violence or harm is necessary for subsistence. Yatis only harm beings with the fewest senses and only when it is absolutely necessary. All Jains, not just yatis, are vegetarian, though most these days are vegan. Yatis do not eat at night or in the darkness in order to be completely aware of what is being consumed, and they do not wear shoes so as to never accidentally step on an insect.
Some yatis wear clothes over their mouths to prevent the accidental consumption of flying insects. Jains believe truth-telling takes courage, and the ability to always tell the truth is a result of the physical, mental, and spiritual conquering of greed, fear, anger, and jealousy. The instance when one should not tell the truth is if the truth would harm another living being.
That is, he transcends attachment and liberates. One must have friendliness towards all living beings, a feeling of praise for the virtuous, kindness for the miserable and one of neutrality towards the impertinent. JAINpedia continues to grow, moving towards our goal of being the premier online reference source for the Jain faith. A very warm welcome to Jainpedia v2. We are excited that the new version of this site is ready, and we hope you enjoy using it.
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Ahimsa or Non-Violence is the fundamental or cardinal principle of Jainism. In Jainism, non-violence is the highest religious duty. This is the first major vow taken by the Jains, that is to cause no harm to any living being on this planet, whether it is a human being or animal or plants or tiny microorganisms.
Furthermore, non-violence is not constrained to physical violence. Jainism also emphasizes non-violence in speech and thought. Jainism also emphasizes the fact that violence is not equivalent to actual harm as it may be unintentional. Violence is simply the intention to harm any individual or any living being, the absence of compassion, unawareness, and the ignorance that makes an action violent.
No religion in the World has explained the principle of Ahimsa so deeply and systematically as is discussed with its applicability in every human life in Jainism. As and when the benevolent principle of Ahimsa or non-violence will be ascribed for practice by the people of the world to achieve their end of life in this world and beyond.
Jainism is sure to have the uppermost status and Lord Mahavira is sure to be respected as the greatest authority on Ahimsa. Mainly due to this principle, Jains are strict vegetarians. But practically it is impossible to live without killing or injuring some of the tiniest living organisms.
Some lives are killed even when we breathe, drink water, or eat food. All living beings are categorized according to the five senses that are touch, taste, smell, sight, and hearing. Jainism believes that for survival, killing is not needed. So it allows common people to use only vegetables one sense as their food. Since all non-vegetarian food is made by killing life forms with two or more senses, therefore the killing of any life form with more than one sense is prohibited.
This is the second vow of Jainism that says always speak the truth, neither lie nor speak what is not true. Speaking the truth all the time is not an easy task to do. One who is free from anger, greed, fear, jealousy, and ego can only utter the truth in every situation. Jainism preaches truth should be wholesome and pleasant. Therefore one should remain silent if truth causes pain, anger, or death of any living being. A period of silence in order to pay further respect to the departed Soul.
Jains are divided into two major sects; the Digambara meaning sky clad sect and the Svetambara meaning white clad sect. Each of these sects is also divided into subgroups. The Vedas. The scriptures known as Vedas are regarded by Hindus as one of the foundations of Hinduism. According to Jains, the origin of Vedas lies with Marichi, the son of Bharata Chakravarti, who was the son of the first Tirthankara Rishabha.
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