Enter a player name to begin or load your saved progress.
The Jain ethical framework mandates an identical set of rules of conduct for both ascetics and householders.
Answer: False
Explanation: The Jain ethical code differentiates between rules for ascetics (Mahavratas) and householders (Anuvratas), with the latter being less restrictive to accommodate societal duties.
The five fundamental vows in Jainism are observed with an identical degree of strictness by both ascetics and householders.
Answer: False
Explanation: Ascetics observe the five fundamental vows with complete abstinence and strict adherence, while householders observe them partially as *anuvratas*, which are less restrictive.
According to the *Purusharthasiddhyupaya*, actions such as falsehood and stealing are categorized as distinct sins, separate from *himsa*.
Answer: False
Explanation: The *Purusharthasiddhyupaya* states that all subdivisions of sin, including falsehood and stealing, are fundamentally considered *himsa* (injury) because they sully the pure nature of the soul.
Acharya Samantabhadra's *Ratnakarandaka Shravakacara* defines great vows as abstaining from five types of sins solely when performed by oneself.
Answer: False
Explanation: Acharya Samantabhadra's *Ratnakarandaka Shravakacara* defines great vows as abstaining from five types of sins not only when performed by oneself, but also when causing others to perform them, or approving of them when done by others, across body, speech, and thought.
The *anuvratas* are more demanding and restrictive than the *mahavratas*, designed to accelerate householders' path to liberation.
Answer: False
Explanation: The *anuvratas* (minor vows) are less demanding and restrictive than the *mahavratas* (great vows), as they are tailored to accommodate a layperson's societal duties.
The three characteristics distinguishing the *anuvratas* (lesser vows) for householders are their consideration of householder responsibilities, and their limitations in time and scope.
Answer: True
Explanation: These three characteristics—consideration of responsibilities, time limitation, and scope limitation—are precisely what define the *anuvratas* for lay practitioners.
In Jainism, for whom are the less restrictive *anuvratas* (minor vows) primarily intended?
Answer: *Shravakas*, who are householders or lay followers
Explanation: The *anuvratas* are specifically designed for *shravakas* (lay householders) to accommodate their societal responsibilities, offering a less stringent path than the *mahavratas* for ascetics.
Which of the following is NOT recognized as one of the five fundamental vows in Jainism?
Answer: Dana (charity)
Explanation: The five fundamental vows are Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha. Dana (charity) is an important virtue but not one of the five primary vows.
According to the Jain text *Purusharthasiddhyupaya*, what is the overarching nature of actions such as falsehood, stealing, and unchastity?
Answer: They are all considered *himsa* (injury) because they sully the pure nature of the soul.
Explanation: The *Purusharthasiddhyupaya* explicitly states that all subdivisions of sin, including these actions, are fundamentally *himsa* as they defile the soul's pure nature.
Acharya Samantabhadra's *Ratnakarandaka Shravakacara* defines the great vows (*mahavrata*) as abstinence from five types of sins, enacted through which three modes of activity?
Answer: Body, speech, and thought
Explanation: Acharya Samantabhadra's definition of *mahavratas* explicitly includes abstinence across these three modes of activity.
In Jainism, how do the *anuvratas* (minor vows) differ from the *mahavratas* (great vows)?
Answer: *Anuvratas* are less demanding or restrictive, acknowledging a layperson's societal duties.
Explanation: The *anuvratas* are specifically tailored for householders, offering a less stringent path compared to the *mahavratas* for ascetics, to accommodate their social responsibilities.
Which of the following is NOT a distinguishing characteristic of the *anuvratas* (lesser vows) for householders?
Answer: They require complete abstinence from all five sins.
Explanation: The *anuvratas* are *less* restrictive and do not require complete abstinence from all five sins, unlike the *mahavratas*. The other options are indeed distinguishing characteristics.
The *Tattvarthsutra* defines Ahimsa as 'The severance of vitalities out of passion is injury.'
Answer: True
Explanation: The *Tattvarthsutra* provides this precise definition of Ahimsa, emphasizing the role of passion in causing injury.
A Nirgrantha, as per the *Acaranga Sutra*, is permitted to walk carelessly provided there is no intentional harm to living beings.
Answer: False
Explanation: The *Acaranga Sutra* explicitly states that a Nirgrantha must be careful in their walk, not careless, to avoid unintentionally harming living beings.
A Nirgrantha should act upon any thought, whether pure or sinful, provided it is not articulated through speech.
Answer: False
Explanation: A Nirgrantha must diligently examine their thoughts and refrain from acting upon any sinful or harmful thoughts, even if not expressed verbally, to adhere to Ahimsa.
For a Nirgrantha, any speech not directly intended to inflict physical harm is permissible under the vow of Ahimsa.
Answer: False
Explanation: The *Acaranga Sutra* dictates that a Nirgrantha must not utter any speech that is sinful, blamable, intended for harmful works, impulsive, causes division, quarrels, faults, pains, or injures or kills creatures, regardless of direct physical intent.
A Nirgrantha is required to inspect their food and drink prior to consumption to uphold Ahimsa.
Answer: True
Explanation: The Kevalin explains that consuming food and drink without inspection could lead to harming living beings, thus violating Ahimsa.
John Cort states that a Jain householder's *anuvrata* of Ahimsa requires avoiding gross violence against all six categories of living beings.
Answer: False
Explanation: John Cort clarifies that a householder's minor vow of Ahimsa requires no gross violence against *higher life forms* and active protection of animals, contrasting with a mendicant's vow to avoid violence against *all six kinds* of living beings.
What is the formal definition of Ahimsa as provided by the Jain text *Tattvarthsutra*?
Answer: The severance of vitalities out of passion is injury.
Explanation: The *Tattvarthsutra* offers this precise and specific definition of Ahimsa, highlighting the role of passion.
To uphold Ahimsa, what specific conduct is required of a Nirgrantha concerning their movement, as per the *Acaranga Sutra*?
Answer: They must be careful in their walk, not careless, to avoid hurting living beings.
Explanation: The *Acaranga Sutra* emphasizes carefulness in walking to prevent unintentional harm to living beings, a key aspect of Ahimsa for ascetics.
What guideline governs a Nirgrantha's speech concerning Ahimsa, as outlined in the *Acaranga Sutra*?
Answer: They must only speak if their words are not sinful or harmful.
Explanation: The *Acaranga Sutra* specifies that a Nirgrantha must carefully examine their speech and only utter words that are not sinful or harmful, directly linking speech to Ahimsa.
According to John Cort, what does a Jain householder's *anuvrata* of Ahimsa require concerning violence?
Answer: No gross violence against higher life forms and an active effort to protect animals.
Explanation: John Cort distinguishes the householder's Ahimsa as focusing on avoiding gross violence against higher life forms and actively protecting animals, a less comprehensive scope than the ascetic's vow.
What precaution must a Nirgrantha observe when handling their begging utensils to uphold Ahimsa?
Answer: They must lay them down carefully, never carelessly, to avoid harming living beings.
Explanation: The Kevalin teaches that carelessness in laying down begging utensils could result in harming living beings, thus emphasizing careful handling for Ahimsa.
The core principle of Satya mandates a Jain monk or nun to always speak the truth, even if it results in harm.
Answer: False
Explanation: While Satya requires speaking the truth, the *Acaranga Sutra* also dictates that a Nirgrantha must not utter speech that is sinful or harmful, indicating that truthfulness is balanced with the principle of Ahimsa.
According to Pravin Shah, the great vow of Satya solely requires personal truthfulness and does not encompass the actions of others regarding falsehoods.
Answer: False
Explanation: Pravin Shah states that the great vow of Satya mandates not only personal truthfulness but also discouraging and disapproving others who perpetuate falsehoods, extending its scope beyond individual conduct.
Passion is identified as the fundamental cause of falsehood in Jainism, consequently leading to *himsa*.
Answer: True
Explanation: Jain teachings explicitly link passion as the root cause of falsehood, which in turn results in *himsa* (injury).
A Nirgrantha is required to renounce anger, greed, fear, and mirth, as these passions can induce the utterance of falsehoods.
Answer: True
Explanation: The *Acaranga Sutra* specifies that if a Nirgrantha is influenced by these passions, they might utter a falsehood, thereby breaking the vow of Satya.
Asteya, for Jain mendicants, signifies refraining from taking anything not freely given, but this principle does not extend to unattended or unclaimed items.
Answer: False
Explanation: The great vow of Asteya for Jain mendicants applies to all items, regardless of their value or whether they are unattended or unclaimed; nothing may be taken without explicit permission.
The vow of non-stealing (Asteya) is comprehensive, encompassing action, speech, and thought, and further requires avoiding the encouragement or approval of theft by others.
Answer: True
Explanation: Jain teachings on Asteya extend beyond personal action to include mental and verbal aspects, as well as responsibility for others' actions related to theft.
The *Purusharthasiddhyupaya* asserts that theft is considered *himsa* solely if it results in physical injury to the victim.
Answer: False
Explanation: The *Purusharthasiddhyupaya* defines theft as *himsa* because it is driven by passions and causes injury to the soul, not merely physical injury to the victim.
According to the *Tattvarthasutra*, one of the five observances that strengthen the vow of Asteya is quarreling with fellow monastics.
Answer: False
Explanation: The *Tattvarthasutra* lists 'not quarreling with brother monks' as an observance that strengthens Asteya, meaning quarreling would be a weakening factor, not a strengthening one.
A Nirgrantha is required to consistently limit the area and duration of their ground possession, and regularly renew their grant, to uphold Asteya.
Answer: True
Explanation: The Kevalin explains that unlimited or unfixed possession of ground, or failure to renew a grant, could lead to taking what is not given, thus violating Asteya.
Articulate the core principle of Satya, the Jain vow of truthfulness.
Answer: To refrain from lying and to always speak the truth.
Explanation: Satya fundamentally requires abstaining from falsehood and consistently speaking the truth, a core tenet for Jain practitioners.
According to Pravin Shah, what does the *mahavrata* of Satya encompass beyond individual truthfulness?
Answer: It mandates discouraging and disapproving others who perpetuate falsehoods.
Explanation: Pravin Shah's interpretation extends Satya beyond personal conduct to include actively discouraging and disapproving of falsehoods by others, demonstrating a comprehensive commitment to truth.
In Jainism, what is identified as the fundamental cause of falsehood?
Answer: Passion
Explanation: Jain teachings explicitly identify passion as the underlying cause of falsehood, which in turn leads to *himsa*.
For Jain mendicants, what does the *mahavrata* of Asteya signify concerning possessions?
Answer: They must not take anything that has not been freely given and without explicit permission.
Explanation: The great vow of Asteya for mendicants strictly prohibits taking any item without explicit permission, regardless of its value or status as unattended or unclaimed.
According to the *Purusharthasiddhyupaya*, what is the rationale for considering theft as *himsa* (injury)?
Answer: Because it is driven by passions and causes injury to the soul.
Explanation: The *Purusharthasiddhyupaya* explicitly links theft to *himsa* by stating that it is driven by passions and, as such, causes injury to the soul.
According to the *Tattvarthasutra*, which of the following is NOT an observance that strengthens the vow of Asteya?
Answer: Quarreling with brother monks
Explanation: The *Tattvarthasutra* lists 'not quarreling with brother monks' as a strengthening observance, making 'quarreling with brother monks' the incorrect option.
Brahmacharya for Jain mendicants permits sensual pleasures of the five senses, provided there is no direct sexual activity.
Answer: False
Explanation: Brahmacharya for Jain mendicants entails complete celibacy and the avoidance of any form of sexual activity, including refraining from enjoying sensual pleasures of any of the five senses.
The *Tattvarthasutra* defines 'infatuation' within the context of Aparigraha as merely the act of acquiring possessions.
Answer: False
Explanation: The *Tattvarthasutra* defines 'infatuation' as 'attachment to possessions,' emphasizing the emotional bond rather than just the act of acquisition.
Jain texts identify only external possessions as causative of *himsa* (injury), excluding internal possessions.
Answer: False
Explanation: Jain texts explicitly state that both internal and external possessions are considered to cause *himsa* (injury), implying that attachment to either harms the soul.
The fourteen internal possessions identified as causative of *himsa* include wrong belief, sex-passions, defects such as laughter and fear, and passions like anger and greed.
Answer: True
Explanation: Jain texts provide a specific list of fourteen internal possessions, which includes these categories, all considered to lead to *himsa*.
For a Nirgrantha, upholding Aparigraha necessitates the complete avoidance of all sensory experiences.
Answer: False
Explanation: To uphold Aparigraha, a Nirgrantha must not be attached to or disturbed by sensory experiences; if sensing is unavoidable, they should prevent love or hate from arising, rather than completely avoiding all experiences.
Specifically, what does Brahmacharya, as a *mahavrata* for Jain mendicants, entail?
Answer: Celibacy and complete avoidance of any form of sexual activity, including sensual pleasures of the five senses.
Explanation: Brahmacharya for Jain mendicants is a comprehensive vow of celibacy that extends to all forms of sexual activity and the enjoyment of any sensual pleasures.
According to the *Tattvarthasutra*, how is 'infatuation' defined within the context of Aparigraha, the vow of non-possessiveness?
Answer: Attachment to possessions.
Explanation: The *Tattvarthasutra* precisely defines infatuation in this context as the emotional attachment one develops towards possessions, rather than merely the act of acquiring them.
What are the two primary categories of possessions identified in Jain texts concerning Aparigraha?
Answer: Internal and external possessions
Explanation: Jain texts categorize attachment to possessions (*parigraha*) into these two main types, both of which are considered to cause *himsa*.
Which of the following is NOT among the fourteen internal possessions identified as causative of *himsa* (injury)?
Answer: External wealth
Explanation: External wealth is an *external* possession, whereas the question asks for internal possessions. The other options are explicitly listed as internal possessions causing *himsa*.
A Jain householder is expected to observe solely the five primary vows, without any additional ethical observances.
Answer: False
Explanation: In addition to the five main vows (anuvratas), a Jain householder is expected to observe seven supplementary vows (*sheelas*), including *guna vratas* and *shiksha vratas*, and potentially *sallekhana*.
*Sallekhana* is a vow observed exclusively by ascetics at the culmination of their life to shed *karmas*.
Answer: False
Explanation: *Sallekhana* can be observed by both ascetics and householders at the end of their life, provided they have diligently followed all prescribed vows.
The *Purushartha Siddhyupaya* metaphorically suggests that the observance of supplementary vows and *sallekhana* leads to spiritual freedom.
Answer: True
Explanation: The text uses the metaphor of being 'garlanded by the maiden called 'liberation'' to illustrate that these practices lead to spiritual emancipation.
Which of the following is one of the three *guna vratas* (Merit vows) prescribed for a *shravaka* (householder)?
Answer: *Digvrata* (restriction on movement with regard to directions)
Explanation: *Digvrata* is explicitly listed as one of the three *guna vratas*. The other options are *shiksha vratas*.
Which of the following is one of the four *shiksha vratas* (Disciplinary vows) for a *shravaka* (householder)?
Answer: *Samayika* (vow to meditate and concentrate periodically)
Explanation: *Samayika* is explicitly listed as one of the four *shiksha vratas*. The other options are *guna vratas*.
Provide a definition of *Sallekhana*.
Answer: A vow of voluntary fasting to death, undertaken with a spiritual purpose at the end of life.
Explanation: *Sallekhana* is defined as a spiritual practice of voluntary fasting unto death, undertaken by ascetics or householders at the end of life to shed *karmas*.
According to the *Purushartha Siddhyupaya*, what metaphorical benefit is associated with observing supplementary vows and *sallekhana*?
Answer: It results in being "garlanded by the maiden called 'liberation'."
Explanation: The *Purushartha Siddhyupaya* uses this specific metaphor to describe the spiritual freedom achieved through these observances.
Overloading living beings is identified as a transgression for the vow of Ahimsa.
Answer: True
Explanation: Overloading is explicitly listed as one of the five transgressions for the vow of Ahimsa.
Proclaiming the thoughts of others is considered a transgression of the vow of Satya.
Answer: True
Explanation: This action is explicitly listed among the five transgressions for the vow of Satya.
Employing false weights and measures is a transgression associated with the vow of Asteya.
Answer: True
Explanation: Using false weights and measures is explicitly identified as one of the five transgressions for the vow of Asteya.
Excessive sexual passion is enumerated as a transgression for the vow of Brahmacharya.
Answer: True
Explanation: Excessive sexual passion is explicitly listed as one of the five transgressions for the vow of Brahmacharya.
Exceeding self-imposed limits concerning cultivable lands is a transgression of the vow of Aparigraha.
Answer: True
Explanation: Exceeding self-imposed limits on cultivable lands is explicitly listed as one of the five transgressions for the vow of Aparigraha.
Forgetting the established boundaries for movement is a transgression of the *Digvrata* (minor vow of directional limitation).
Answer: True
Explanation: Forgetting the set boundaries is explicitly listed as one of the five transgressions for *Digvrata*.
Consuming improperly prepared food is a transgression for *Bhogopabhogaparimana* (minor vow of limiting consumables and non-consumables).
Answer: True
Explanation: Ill-cooked food is explicitly listed as one of the five transgressions for *Bhogopabhogaparimana*.
Garrulity (excessive talkativeness) is identified as a transgression for *Anartha-dandaviramana* (minor vow of refraining from purposeless sins).
Answer: True
Explanation: Garrulity is explicitly listed as one of the five transgressions for *Anartha-dandaviramana*.
Lack of earnestness is a transgression for *Samayika* (disciplinary vow of meditation).
Answer: True
Explanation: Lack of earnestness is explicitly listed as one of the three transgressions for *Samayika*.
Indicating one's intentions through sounds is a transgression for *Deshavrata* (disciplinary vow of limiting movement).
Answer: True
Explanation: Indicating intentions by sounds is explicitly listed as one of the five transgressions for *Deshavrata*.
Handling sandalwood paste without inspecting the place and materials is a transgression for *Posadhopavasa* (disciplinary vow of fasting).
Answer: True
Explanation: Handling sandalwood paste without inspection and cleaning of the place and materials is explicitly listed as one of the five transgressions for *Posadhopavasa*.
Envy is a transgression for *Atihti samvibhag* (disciplinary vow of offering food).
Answer: True
Explanation: Envy is explicitly listed as one of the five transgressions for *Atihti samvibhag*.
Recollection of affection for friends is a transgression for the *Sallekhana vrata*.
Answer: True
Explanation: Recollection of affection for friends is explicitly listed as one of the five transgressions for the *Sallekhana vrata*.
Which of the following constitutes a transgression associated with the vow of Ahimsa?
Answer: Overloading living beings
Explanation: Overloading living beings is explicitly listed as one of the five transgressions for the vow of Ahimsa.
Which of the following constitutes a transgression associated with the vow of Satya?
Answer: Divulging what is done in secret
Explanation: Divulging what is done in secret is explicitly listed as one of the five transgressions for the vow of Satya.
What is considered a transgression for the vow of Asteya?
Answer: Using false weights and measures
Explanation: Using false weights and measures is explicitly listed as one of the five transgressions for the vow of Asteya.
Which of the following constitutes a transgression associated with the vow of Brahmacharya?
Answer: Excessive sexual passion
Explanation: Excessive sexual passion is explicitly listed as one of the five transgressions for the vow of Brahmacharya.
Exceeding self-imposed limits concerning riches such as gold and silver is a transgression of which vow?
Answer: Aparigraha
Explanation: Exceeding self-imposed limits regarding riches is explicitly listed as one of the five transgressions for the vow of Aparigraha.
What constitutes a transgression for the *Digvrata* (minor vow of directional limitation)?
Answer: Enlarging the boundaries in the accepted directions
Explanation: Enlarging the boundaries in the accepted directions is explicitly listed as one of the five transgressions for *Digvrata*.
Which of the following constitutes a transgression for *Bhogopabhogaparimana* (minor vow of limiting consumables and non-consumables)?
Answer: Consuming stimulants
Explanation: Consuming stimulants is explicitly listed as one of the five transgressions for *Bhogopabhogaparimana*.
What is one of the three transgressions for *Samayika* (disciplinary vow of meditation)?
Answer: Lack of earnestness
Explanation: Lack of earnestness is explicitly listed as one of the three transgressions for *Samayika*.
Which of the following constitutes a transgression for *Posadhopavasa* (disciplinary vow of fasting)?
Answer: Handling sandalwood paste without inspection
Explanation: Handling sandalwood paste without inspecting the place and materials is explicitly listed as one of the five transgressions for *Posadhopavasa*.
Which of the following constitutes a transgression for the *Sallekhana vrata* (vow of peaceful death)?
Answer: Desire for life
Explanation: Desire for life is explicitly listed as one of the five transgressions for the *Sallekhana vrata*.
The *Mahavratas*, or major vows, are extensively detailed in Chapter 7 of the *Tattvartha Sutra* and Book 2, Lecture 15 of the *Acaranga Sutra*.
Answer: True
Explanation: Jain scriptures, specifically Chapter 7 of the *Tattvartha Sutra* and Book 2, Lecture 15 of the *Acaranga Sutra*, provide comprehensive accounts of the *Mahavratas*.
Hermann Jacobi's contribution mentioned in the article was his 1884 English translation of the *Tattvartha Sutra*.
Answer: False
Explanation: Hermann Jacobi's 1884 English translation, as referenced, was of 25 clauses from Book 2, Lecture 15 of the *Acaranga Sutra*, not the *Tattvartha Sutra*.
Which of the following Jain scriptures provides extensive details on the *Mahavratas*, or major vows?
Answer: Chapter 7 of the *Tattvartha Sutra* and Book 2, Lecture 15 of the *Acaranga Sutra*
Explanation: These two specific scriptural references are cited as the primary sources for detailed descriptions of the *Mahavratas*.
Hermann Jacobi's 1884 English translation, referenced in the article, pertained to clauses from which Jain text?
Answer: The *Acaranga Sutra*
Explanation: The article specifically mentions Jacobi's translation of clauses from Book 2, Lecture 15 of the *Acaranga Sutra*.