Spiritual Code and Restraints

SR No.: 007628
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 69
Language: English
Classification: Book_English
File Size: 333 KB

Page 65

normally means guest. The Sanskrit definition of the term states that Na Vidyate Tithihi Yasya Sah Atithi. It means that one, whose arrival is not fixed, is called Atithi. Samvibhäg means sharing. As such, Atithi Samvibhäg literally means sharing with someone who does not have prior appointment. Thus, guests arriving as per planned schedule do not strictly fall within the purview of this discipline. But the monks and nuns, who arrive for alms without prior intimation, are real Atithi. Similarly, the poor, destitute and other afflicted persons, who come for help at any time without appointment, are covered within the purview of this discipline.
We are getting increasingly used to undertake our activities according to planned schedule. The arrival of a monk without appointment may therefore appear rather strange at first sight, and we may wonder why that practice stands sanctified. It should, however, be remembered that the purpose of advance intimation of the arrival is to enable us to make proper arrangements for food and other requirements of the guests. That is exactly what is forbidden to the monks. If they accept anything specially made for them, they become subject to the violation of vows taken at the time of renunciation. The scriptures therefore specifically restrain them from doing that. The chapter 26 of Uttaradhyayan Sutra states that monks have to go for alms during the third quarter of the day, when the house-holders might have finished their meals. It is so laid because the monks were supposed to get food out of what remained after laymen's lunch.
At present, house-holders normally bring the monks home for offering alms before taking their own meals. This is appropriate on the part of the house-holders. The monks have renounced everything for the sake of spiritual pursuit. But they do need food, shelter and bare minimum clothing for their survival. In absence of such minimum facilities, they would not be in a position to pursue the spiritual objective, which ultimately happens to be beneficial to the society as well. It is therefore incumbent upon the house-holders to welcome the monks, when they arrive for alms and offer them food etc. Since books are also necessary for spiritual study, the house-holders should arrange for offering the same.
In our tradition, the concept of Vaiyavrutya, also known as Veyavachcha, is closely associated with this discipline. By Vaiyavrutya we generally mean rendering service to the monks and nuns. Such servicing is usually extended also to the persons observing austerities. The concept of Vaiyavrutya is, however, not confined to such cases. It extends to caring for everyone who needs to be taken care of. Such care should be compassionate and be extended, irrespective of the age, sex, caste, color or creed. This discipline can therefore be more accurately translated as sharing with and caring for all, who are in need of help.
Sharing involves giving what one has. If what one offers does not belong to him, it is not sharing. So sharing amounts to parting away something of our own. Such parting or giving away is charity or donation and is known as Dän. All the religions extol the virtue of Dän, but Jainism lays special emphasis on that by giving it the first place among the four foremost attributes of the house-holders. It is also considered highly rewarding in the present and the subsequent life. There are various types of Dän. For instance, giving food is Ähärdän, giving clothes is Vastradän, giving books is Jnändän, giving eyes for