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COMPENDIUM OF JAINISM
the moment he notices anything objectionable in the food (antarāya). He must observe fasts and penances according to his capacity.
Uddiştha-tyāga is the tenih stage according to Svetámbara texts. The eleventh stage is called the Sramaņa-bhūta-pratimā. The layman in this stage avoids food prepared for himself. He goes barc-footed. He keeps his head shaven or remove his hair by himself (loca), by tearing out. He has to carry a begging bowl and a monk's broom (rajo--harapa). He can beg food even from his relatives and cat only that which is permissible for an ascetic.
This is the highest stage of discipline for a house-holder. He abandons his family house and renounces everything that belonged to him. He takes vows from his ascetic Guru and goes to a forest or a lonely place for shelter. He wear's only a piece of cloth and lives on food begged for.
An ideal house-holder passes through the eleven stages gradually by accepting the vows and observing the rules of discipline that are prescribed for each stage. The mind has to be prepared by strict observation of the requirements of one stage before passing on to the next one. It therefore follows that the progress which a house-holder can achieve would finally depend upon his own convictions and faith in the Jaina philosophy. Psychologically, there cannot be a sudden change in life from the stage of material attachments to one of renunciation. The eleven stages of discipline involving practice of rigorous mental and spiritual austerities is quite practical and worthy of realization by every aspirant.
Amongst the house-holders who have reached the eleventh stage of Pratimā there are two classes, i. e. kşullaka and ailaka. None of them would accept food specially prepared for him. The former may remain in that status without being finally initiated into the order of a monk while the latter is like one who is on probation as an ascetic. Both of them beg for alnis but the latter
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