Mahavrata

Jain ethical code prescribes two dharmas or rules of conduct. One for those who wish to become ascetic and another for the śrāvaka (householders). Five fundamental vows are prescribed for both votaries. These vows are observed by śrāvakas (householders) partially and are termed as anuvratas (small vows). Ascetics observe these fives vows more strictly and therefore observe complete abstinence. These five vows are:-

According to Jain text, Puruşārthasiddhyupāya:

All these subdivisions (injury, falsehood, stealing, unchastity, and attachment) are hiṃsā as indulgence in these sullies the pure nature of the soul. Falsehood etc. have been mentioned separately only to make the disciple understand through illustrations.

Apart from five main vows, a householder is expected to observe seven supplementary vows (śeelas) and last sallekhanā vow.

Mahavrata (lit. major vows) are the five fundamental observed by the Jain ascetics. According to Acharya Samantabhadra’s Ratnakaraņdaka śrāvakācāra:

Abstaining from the commitment of five kinds of sins (injury, falsehood, stealing, unchastity, and attachment) by way of doing these by oneself, causing these to be done, and approval when done by others, through the three kinds of activity (of body, speech, and thought), constitutes the great vows (mahāvrata) of celebrated ascetics.

Ahimsa (non-injury) is formalised into Jain doctrine as the first and foremost vow. According to the Jain text, Tattvarthsutra: "The severance of vitalities out of passion is injury."

Satya is the vow to not lie, and to speak the truth. A monk or nun must not speak the false, and either be silent or speak the truth. According to Pravin Shah, the great vow of satya applies to "speech, mind, and deed", and it also means discouraging and disapproving others who perpetuate a falsehood.

The underlying cause of falsehood is passion and therefore, it is said to cause hiṃsā (injury).

Asteya as a great vow means not take anything which is not freely given and without permission. It applies to anything even if unattended or unclaimed, whether it is of worth or worthless thing. This vow of non-stealing applies to action, speech and thought. Further a mendicant, states Shah, must neither encourage others to do so nor approve of such activities.

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