Distrusting or wishing the death of
others, for the sake of the safety of our own property.
Giving gratuitous advice about matters
that are no concern of ours.
Lending dangerous weapons gratuitously,
like guns; or implements which in their use destroy life; fishing tackle,
garden tools.
Sheer carelessness of thought, word, and
action, such as drinking; excessive sensuous indulgence; things done,
said, or thought through extreme anger, pride, deceitfulness, or greed;
excessive sleep; and also talk about matters which do not concern us, such
as wars between other countries; talk about a woman's bodily charms; about
good dinners; and about kings.
By taking this eighth vow, we use a means
of guarding ourselves against many evils, which we might otherwise incur
to no purpose.
TRANSGRESSIONS
1. Gestures that arouse
the sex passion (Kandarpa).
2. Antics (joke),
tomfoolery (wisecrack) (Kautkucya).
3. Obtaining and keeping
things that are not necessary for our worldly welfare (Bhogopabhoga
Atireka).
4. Overtalkativeness (Maukharya).
5. Leaving a loaded gun,
or any dangerous instrument, about (Samyukta Adhikaranata).
NINTH VOW (Samayika)
This is the first of the disciplinary vows
(siksavrata). It is a vow, by observing which one gets equanimity. It
consists in thinking about the permanent self; or in reading true
philosophy or scriptures; or in lamenting the wrong one has done and
strengthening the resolution not to repeat the wrong in future. Also
revering the Master by recounting his merits. The time taken should be
forty-eight consecutive minutes, predetermined and the vow should be taken
to practice it a definite number of times a year, 12 times, 52 times, once
a day, or some definite time.
The general idea of this vow is to sit in
a certain place and read or media meditate on holy subjects, and
especially to regret misdoings and resolve not to repeat them.
PARTIAL TRANSGRESSIONS
Misdirection of mind, speech, or body,
during the time of meditation. That is, the mind, the speech, or the body
must not occupy itself with other subjects than the one in hand.
Practicing the vow in a wrong place, that
is, where there are insects that you might kill, while sitting or
standing.
Forgetting the rites, i.e., leaving off
in, say, 40 minutes, when you have determined upon 48 minutes.
TENTH VOW (Desavakasika Vrata)
It is reducing to a minimum the space in
which we will move. It is undertaking to limit oneself to the space of one
house, or one room for a day, once a year at least. It is the sixth vow,
but more severe, in one form, it is to restrict daily our movements,
according to our needs. One should not do anything which is beyond the
limit specified.
PARTIAL TRANSGRESSIONS
Ordering things beyond the limit. Sending
someone on some business beyond the limit. Making some sound to attract
the attention of some one beyond the limit.
Making some sign to some one, beyond the
limit, to come to you. Throwing something to a person beyond the limit, in
order to attract his attention.
ELEVENTH VOW (Pausadhopavasa Vrata)
The eleventh vow is the same as the ninth,
but continued for twelve or twenty-four hours, and accompanied by some
fasting. By fasting we remove impurities. If the vow is taken, it must be
practiced at least once a year. If food is taken at all on the day of
fasting, it should not be between sunset and the following sunrise. It is
usual to keep to one place, do no business, and drink nothing or eat
nothing for twelve, twenty-four, forty-eight or seventy-two consecutive
hours, once a week, once a month, or at least once a year.
PARTIAL TRANSGRESSIONS
The first of these refers more to India or
any hot country it is not being particular to avoid:
1. killing insects by
one's clothes or one's bedding; and
2. Not taking something
to clear away whatever insects there may be.
3. Not being particular
to avoid killing anything, in performing the offices of nature.
4. Despising the ceremony
itself.
5. Forgetting any of the
necessary things to be done in this vow.
TWELFTH VOW (Atithisamvibhaga Vrata)
"Atithisamvibhaga" vow. Atithi means a
guest, and samvibhaga means to distribute, share with. the vow is an
undertaking to invite some Jain monk (or, in the absence of a monk, some
respectable Jain layman, or, in the absence of both, to do so in thought),
on the day following the fast undertaken in the previous vow, or whenever
opportunity offers, to partake of some of the food about to be eaten,
without informing the guest of the vow to do this; and only the things
which are partaken of by the monk should be eaten at the time. It is
things which are necessary for life that are partaken of; and books;
clothing, medicines, etc., as well as food, may be offered to the person
invited.
This vow, if taken, must be practiced at
least once a year.
PARTIAL TRANSGRESSIONS
Offering food with life in it to a monk;
fruit for instance, not cut. After fifty minutes of being cut, fruit
becomes lifeless.
Putting living things among food which is
free from life: for instance, putting fresh cold water, which has life,
for instance, putting fresh cold water, which has life, with water that
has been boiled. In the Jain belief, fresh cold water is a mass of living
substance, and not merely the home of minute life or animalcule.'
Giving the food, etc., in a grudging
spirit, saying that something which the monk may have asked us for and
which we do not wish to give, belongs to a friend.
Inviting the monk at a time which we know
to be after he has taken his meal.
That is the end of twelve special rules
for helping to change ourselves from what we actually are-ignorant,
mistaken, weak, injurious beings-to what we potentially are, according to
the teachings of those Masters who have developed their spiritual
qualities to perfection and have attained omniscience in the flesh. The
rules are based upon a certain foundation of character already
developed-kindness of heart, self-control, desire for right knowledge, and
relish for truth, the internal attitude accompanying the external visible
practice of the rules. These rules bring out further knowledge, increased
strength of character, greater peace of mind, sympathy, and kindness, and
lead to higher levels on the way towards an everlasting, blissful,
omniscience in a state of life which is natural to the real pure self, and
which is open to all who wish to attain it.
