Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

Page 92

purity in thought and action, the three gunavratas teach lessons of restraints in work, food and enjoyment in daily life, the shiksavratas broaden the mind and provide a regular opportunity for growth of scriptural knowledge. The practice of the vows is a lesson in spiritual training and experience; it affirms our conviction in the efficacy of right faith and knowledge. It inspires the votary to a life of piety and renunciation as preparation for rigorous life of an ascetic.
Samantbhadra has mentioned the four siksavratas in this order: 1) desavakasika 2) samayika 3) prosadhopavasa, and 4) vaiyavritya. Samayika is mentioned as the first Siksavrata by all the acharyas except Samantabhadra and Asadhara.
1) Desavakasika
From the nature of this vow, it appears to be another aspect of digvrata. In fact, Umasvami and Vasunandi regard it as a gunavrata. This vow requires an individual to determine and limit his movements to a house, to a part of it, to a village or a town. The period for the observance of this vow may vary from a day to a few days, month, a few months or a year.
2) Samayika
The observance of this vow has been emphasized both by the Digambaras and by the Svetambaras as an exercise for securing equanimity of mind and concentration on the contemplation of the nature of the real self. Samantabhadra defines it as complete abstinence from the commission of the five sins in mind, thought and action during fixed time without reference to limits of space. According to him it can be observed in a temple, house, garden or other quite place when the mind is peaceful and happy, either by standing in a kayotsarga posture or sitting in a padmasana posture. The observance of this vow endows the practice of the five vows (anuvratas) with perfection, as the house holder is then free from all activities, occupational or physical.
Amritachandra says that the practice of the vow, with a mind purged from love and hatred towards all beings and with complete equanimity by contemplating on the true principles, leading to self realization; it should be practiced in the morning and evening, though the practice of it at other times is also beneficial. Attainment of equanimity by practice of the vow will result in abstinence about equanimity of mind and mental concentration on the atman.
Somadeva has broadened the concept of Samayika as including worship of the Arhat with or without the idol, worship of the sacred scriptures by singing in praise of Sarasvati and meditation. The aspirant should sing in praise of the Jina and absorb himself in meditation of Self. Both Samantabhadra and Amritachandra have pointed out that Samayika should be practiced when the aspirant is observing full or partial fast. He should think of the causes of transmigration and meditate on the pathway to salvation.