$JES 401 Jain Philosophy and Practice 2 Level 4 Book

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 65

• In respect of bodily care (do not take bath) • In respect of celibacy (no relationship with your spouse) • In respect of food (do not eat or eat only one meal)
• In respect of worldly occupations or activities (no business activities) Five ways of Transgressions (Atichär) of the vow:
• Acceptance of articles of adoration or worship without examining and handling them carefully • Placing objects or spreading the body on the ground without scrutinizing it • Not carefully and thoroughly examining the places where one moves around
Showing no interest or enthusiasm in the observance of the Paushadha Not taking the Paushadha according to formalities or taking it late and completing it in a hurry, and reducing the time.
12. Atithi-samvibhäg Vrata (Share and Care Discipline) अन्नादिनाम् शुद्धानाम्, कल्पनियानाम् देशकालयुतम्
Annädinäm Shuddhänäm Kalpaniyänäm
Deshakälayutam दानं यतिभ्यः उचितं, गृहिणां शिक्षाव्रतं Dänam Yatibhyah Uchitam Grihinam Shikshävritam
Bhanitam HAA HAUTCHA 330
---Saman suttam
Offering acceptable pure and proper foods to the monks at the appropriate time and place is called the disciplinary restraint for the householders This vow, known as Atithi-samvibhäg Vrata consists in offering alms and service to Sädhus, Sadhvis, laities, poor and needy people. It also includes removing any obstacles in ascetics' path of penance and renunciation. It is also known as Vaiyavruttya or Yathä Samvibhäg. The vow is to be practiced as a matter of religious duty (Dharma). Atithi normally means guest. The Sanskrit definition of the term states that;
न विद्यते तिथि यस्य सः अतिथि
Na Vidyate Tithin Yasya Sah Atithi. It means that one whose arrival is not fixed is called Atithi. Samvibhäg means sharing. Therefore, Atithi Samvibhäg literally means sharing with someone who does not have a prior appointment. Thus, guests arriving as per a planned schedule do not strictly fall within the purview of this discipline. However, the monks and nuns, who arrive for alms without prior invitation, are real Atithi. Similarly, the poor, destitute and other afflicted people, who come for help at any time without appointment, are included in this vow.
In our tradition, the concept of Vaiyavruttya, also known as Veyävachcham, is closely associated with this discipline. By Vaiyavruttya, we generally mean rendering service to the monks and nuns. Such servicing is usually extended also to the people (householders) observing austerities. However, the concept of Vaiyavruttya is not confined to such cases. It extends to caring for everyone who needs to be cared for. Such care should be purely compassionate and should be extended, irrespective of the age, gender, caste, color or creed of the recipients. This discipline can therefore be more accurately translated as sharing with and caring for all, who are in need of help. It is worth while to note that service to Sädhu should be carried out with devotion and respect while service to needy should be with compassion.
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