The austere life of a monk is indeed extremely difficult
and rare souls dare to observe it. It is practically not possible for
laymen to adopt this path. Thus, for the benefit of laymen, another
easy path is shown and it is known as Sravakadharma-duties of
householder. The common man is expected to observe certain vows and
disciplines and to gradually train himself for the ardous path of
asceticism. Reaching perfection in the Householder dharma is considered
as a gate-way to non-attachment (vairagya) and complete renunciation.
Prasamarati is primarily addressed
to the life of a monk. The acara of the householders occupies a
subordinate position to that of a monk. It devotes only seven verses
(Pr. 302-8) to describe the duties of the householder. Here Umasvati
does not give exhaustive details about these rules which are already
explained in Tattavarthasutra and Svopajnabhasya. He just enlists,
these rules in this work. But its important contribution to householder
duties is that it promises laymen to attain Svarga (heaven) as a reward
of their good conduct, and also promises that the laymen reaching
perfection in practice of these householders duties, becoming completely
detached from wordly attachment attain moksa or Siddhapada within eight
births (Pr. 308).
The rules prescribed for householder are divided into
twelve vratas (vows) viz. panca anuvratas (five small vows). Three are
gunavratas (virtuous vows), four siksa vratas (disciplinary vows). The
householder has certain family and social responsibility. So he cannot
observe the great vows (mahavratas) in an absolute manner like an
ascetic. In this case, the great vows are prescribed with limitations
and qualifications. Householders are expected to observe five small
vows (anuvratas) partial observance of the five moral principles of
non-violence, truth, non-stealing, celibacy and limited
non-acquisition. He should not voluntarily injure any beings, tell
lies, steal other’s property; he should restrict his sexual desire to
his married wife and may not gratify his lust with other women and may
not coveting for other’s property and putting a limit to one’s own
possessions. In addition to these main vows, there are certain
supplementary vows known as gunavratas, which discipline the external
movements and increase virtues and the siksa vratas, which emphasize on
internal purity and are preparatory to the discipline of an ascetic
life. These supplementary vows are collectively known as Sralvratas
(vows of conduct). Gunavratas are three in number, viz., Digvrata,
desavakasikavrata and anarthadancaviramana. Digvrata, consists in
fixing the limits of one’s own movements in the ten directions. The
householder has to put restriction on his movements, wordly activities
to fixed points in order to avoid, violence to the maximum extent.
Desavakasikavrata is limiting one’s own movements to the region
determined by certain villages and as renouncing the rest of the
places. It is meant to minimise one’s own greed and to limit wordly
activities for a fixed period only. Anarthadanda viramana consists in
taking vow not to commit purposeless sin, such as, thinking ill of
others, preaching evil of thers, uselessly breaking the boughs of trees,
supplying weapons to attack, reading and listening to improper
literature and so on. Siksavratas are divided into four viz., samayika,
posadha, upabhogaparimanya and atithisamvibhaga (or Dana). Samayika
consists in spending a certain amount of time in a day in sitting at a
particular place, reading Scriptures, praying and self meditation.
Pausadha vow is prescribed to have control over food. The householder
has to perform fast on certain days to purify his soul. While on
fasting he has to study scriptures, meditate on their meanings, worship
Jinas and sadhus. He has to observe strict celibacy on these days.
Upabhogaparimanyavrata means putting limitations to the use of objects
of wordly enjoyment, such as food, drink, ornaments, bed, seat, perfume
and so on. Dana-vrata or atithisamvibhgavrata consists in sharing one’s
own possession with others. The householder is expected to earn his
livelihood in a just way and share it with holy monks a pious
householder. It also includes serving of the Sadhus, sick and needy
people.
In addition to these main rules the householder is
expected to practice many rules such as offering salutation to the Jinas,
guras and monks; establishment of Jina Temples and daily worship of
Jinas.
These major and minor vows should be observed regularly
by the householder. In addition to the abovementioned twelve vows,
there is another very important vow which is to be observed by the
householder either in special circumstances, i.e., when the householder
is not able to observe religious vows on account of unavoidable bodily
infirmities and the like or on the occasion when the time of natural
death has been known in all probability. That is known as
Samlekhanavrata in which step by step everything is renounced by
abandoning food, fear, dissatisfaction and sorrows etc. and give up the
body. It is a kind of invitation to voluntary spiritual death. It
should be practiced mentally, vocally and physically. Practicing all
these vows, the householder obtains heaven after death and perfection of
these householder obtains heaven after death and perfection of these
householder’s duties make them perfectly pure and lead them to
liberation within eight births.