Coming to the
Siksavratas, the Sravaka has to practise four of them : i) samayika, ii)
desavakasika iii) prosadhopavasa, and iv) atithi-samvibhaga. Samayika is
one of the important practices for the layman; and it is one of the six
avasyakas (necessities) for the layman and also for the ascetic for whom
it has to be practised lifelong. It consists in the attainment of
equanimity and tranquility of mind. It is a process of becoming one (ekatvagamma),
of fusion of body and mind and speech with the Atman. Samayika may be
presence of Guru or in a specially built hall, according to the needs of
the time and individual. Sometimes a distinction is made between the
ordinary laymen, affluent men, and men of official status. Special
procedure for Samayika is laid down with the intention of increasing the
prestige of the Jaina community by emphasising the fact that he has
adhered to the sacred doctrine. In performing the Samayika one should
observe the five Samitis and three Guptis and avoid all harmful speech. He
should recite pratyakyana avoiding harmful actions and pratikramana
expressing remorse for past deeds and pray (alocana) that whatever acts in
speech, mind and body made by him in the past may be atoned for. It is to
seek forgiveness for what has been done so far.
During the period of Samanyika the layman becomes like an ascetic.
Samantabhadra shows that a layman performing samayika is like an ascetic
draped in clothes, although this likeness is only apparent like the
description of a women as candramukhi. Samayika has to be performed at
regular intervals of the day. The object of this practice is to gain
mental equanimity surcharged with righteousness. Desavakasikavrata is a
modified version of Digvrata. It restricts vakasikavrata is a modified
version of Digvrata. It restricts the movement of an individual to a house
or village or a part therefor for a period varying from a muhurta ( about
45 minutes) to a few days or even a couple of months. The basic idea in
such restriction of movement seems to be that it would create mental
preparedness for the practice of Vratas more rigorously almost leading to
the Mahavrata temporarily in the state of an ascetic. Prosadhopavasa-vrata
enjoins one to fast at regular intervals in the month, say on the eighth (astami)
and fourteenth day (caturdasi). One should avoid adornment of the body
including use of garlands, perfumes etc. One should abstain from engaging
oneself in worldly duties. This is an important step in the direction of
mental purification.
Danavrata covers the most important single element in the practice of
religion, for without alms-giving by the laity, there could be no
ascetics; and Dharma could not easily be preserved and continued. It is
also termed as atithi-samvibhaga-vrata or paying due respects to the
guest. Specific injuctions have been given regarding the qualifications of
an atithi and the mode of giving alms. Varied interpretations have been
possible, the Sadhu or monk being accepted as the best atithi as he is
charged with imparting religious instruction. In giving alms one should
consider the following five factors : i) patra (the recepient) ii) datr
(giver), iii) datavya ( the object given ), iv) dana-vidhi ( the manner of
giving), and v) dana-phala (the result of giving alms). We should consider
the place and time while giving alms. Due respect should be given to the
recipient and the giver should be free from any taints of passions. He
should give with full faith in the act of giving. Act of charity has no
ethical value, if it is to be done with questionable motives. If it is to
be done out of anger or filled with maudlin sentiments of pity, it would
not be considered to be of usual significance. Nor is it possible to
justify the act of charity if it were not to produce any tangible welcome
result. Thus the ends and means must justify each other. The Jainas
present a synthetic picture of the problem of motive and intention in the
act of righteousness. The spirit of Anekanta forbids us to take a partial
view emphassising either the motive of action or merely the consequences.
However. In early days, dana to ascetics formed an important duty of
laymen. Food and shelter and books are to be supplied to the monks, so
that they can devote themselves to study and meditation. Concentration _dhyana)
is not possible without the minimum necessary physical comfort. In
addition to dana to the ascetics it is good to do charity to the
distressed, strangers from other lands, to the lowliest and the lost. This
is Karuna-dana. Above all dana nullfies greed and acquisitiveness is a
manifestation of himsa. And dana gives its unfailing fruits. Paradoxically
enough the layman charges himself with restrictions exceeding in numder
than those accepted by the monk. This is due to the large diversity of the
evil life in which the layman still stands.
So far, we have
briefly mentioned the twelve conditions of a layman if he is to be a pious
sravaka and a good citizen. To these twelve may be added Samlekhana as
Vrata which is sometimes included as one of the siksavrtas. It is not
restricted to the ascetics only. The lay followers of religion may take
Samlekhana in the higher stages of their spiritual development. In fact it
is regarded as the normal conclusion of one�s life except where death
makes it impossible to take this vow. With a view to giving a
philosophical justification of Samlekana we add in the end a note on
Samlekhana.
A layman who is
desirous of attaining the higher stage in the upward path to Moksa will
have to go through the eleven stages of moral and spiritual practice
resulting from the careful observations of the twelve vows mentioned so
far. They are the Pratimas, stages of spiritual progress; and Schubring
says �Horizontally expanded as it were, these obligations are projected in
the vertical by the ladder of the 11 uvasaga-padima�. The eleven Pratimas
are the injections or the ways of conduct progressively leading towards
the development of ideal personality. They present a ladder ( sopana-
marga) for the layman.
