OM-ARHAM

KEVALAJÑĀNAVINAYATĀPASYA-SAṄGHA THE UNIVERSAL JAIN SAṄGHA (RELIGIOUS COMMUNITY) [40 of 78]

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APPENDIX I

The Eleven Pratimā.^[1]

We have already noted that the Jaina goal seems to be to close as many as possible of the channels which open love and affection, and through which suffering might enter our lives, and to desist from action, lest karma with all its penalties should be acquired.

The twelve vows were formed in accordance with the firm notion of all believers in the doctrine of karma that although it is good to do, it is better to do nothing; her goal is also to bridge the gap between lay and ascetic life. The eleven pratimā bring the approach even closer.

A layman who is desirous of attaining a higher stage in the upward path, or Cauda guṇasthānaka, then attained it by keeping the twelve vows, will also hold the eleven pratimā, which will graciously lead him on to the point when he will be able to do the five to take great vows of the ascetic.

Through the first, or darśana pratimā, a laia undertakes to worship the true deva (ie, a Tīrthaṅkara), to worship a true guru, and to believe in the true dharma (ie, Jainism). He also promises to avoid the seven bad deeds mentioned in a well-known Sanskrit śloka, which can be translated as follows:

'Playing, eating meat, drinking wine, adultery, hunting, stealing, debauchery - these seven things in this world lead to the worst of hells.'

He next promises to keep each of the twelve vows (vrata); and when death comes, to receive him in absolute peace, and that he will perform santhāro. (This, the perfect death, becomes samādhi called maraṇa).

He goes on to vow that he will engage in sāmāyika at least three times a day.

He also vows that he will observe poṣadha at least six times a month (i.e., on the two eighth and two fourteenth days of the moon, and also on the full moon night and an empty moon night).

Again, with the aim of never taking even vegetable life, the layman promises (sacittaparihāra pratimā) to avoid all uncooked vegetables or cooked vegetables mixed with uncooked ones, never to pluck a mango from a tree, and to eat it only when someone else took the stone out.^[2]

So that he might not unwittingly devour some insect in the dark, he promises (niśibhojanatyāga pratimā) never to eat between sunset and sunrise, or to swallow water before daylight. If a guest arrives during the night, the layman may prepare a bed for him but never offer him food lest he cause his guest to sin.^[3]

Next, the layman promises to get closer to the ascetic ideal (brahmacarya pratimā) to keep away from the company of his own wife, and never in any way perfume or adorn his body lest he should cause his wife to love him.

Now that the layman is constantly climbing the steps, he must be very careful never to begin anything that will involve him in such mundane pursuits as the destruction of life. Thus, he undertakes (ārambhatyāga pratimā) never even to start building a house or to take up a profession (such as farrier) which involves taking life.

He must also use his remaining days in the world as a sort of novice; and he must first be careful not to have any attachment for his worldly possessions (parigrahatyāga pratimā), and to avoid it he should divide his property, for example money or grain, among his children, or give it away for charity. He must also be prepared for the hardships he will face by never allowing his servants (if he has any) to work for him, but should always wait and only allow the servants to wait for his children. Having made this decision, he should make every effort to live a quiet, unambitious life.

The next resolution (anumatityāga pratimā)^[4] shows a further step taken towards the life of a sādhu, for the ex-layman promises the sādhu prescription of never allowing any cooking specially made for him, and only taking what is left after others have dined, and if nothing remains simply to fast. He also vows that he will never give advice on any worldly or household matter, but will keep his mind free from all thoughts of such matters.

When he has taken the last (uddhiṣṭa or śramaṇabhūta) pratimā, he is practically a monk, for he has promised to wear a sādhu's dress, to remain segregated in any religious building (if the Digambara give him a kṣullaka śrāvaka) or in the jungle (if they call him an ailaka śrāvaka), and to act according to the injunctions written in the scriptures for sādhus to follow.

As a layman strives to attain this elevated level, he will strive to develop those twenty-one qualities which distinguish the Jaina nobleman. He will always be serious in demeanor; clean as to both his clothes and his person; good-natured; striving for popularity; gracious fear of sinning; straight forward way; modest; friendly; moderate amiable; mindful in speech; sociable; cautious; thirsty for knowledge; deferential both to age and ancient customs; humble; thankful; kind; and, finally, mindful of business.

Only the truly best of men ever possess the full integrity of the whole twenty-one virtues, but ordinary mortals aspire to possess at least ten.

THE JAINA ASCET

The layman has now reached the pinnacle of his ambition and is prepared for those five celebrated vows which Mahāvīra himself recorded as the only entrance through which a man can pass to the ascetic state.^[5]

[next … Appendix II → … https://www.om-arham.org/blog/view/13733/certificate-of-incorporation-of-the-kevalajnanavinayatapasya-sa%E1%B9%85gha]