Jain Digest 2006 07 Vol 24 No 3

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 14

ATITHISAMVIBHÄG VRAT
ATITHISAMVIBHÄG VRAT
The Discipline Of Share And Care
Annäinam Suddhänam Kappanijjänam Desakäljuttam Dänam Jainamuvchiyam Gihinam Sikkhävaytam Bhaniyam
Atithisamvibhäg Vrat is the last of the 12 restraints and also of four disciplines. Though it is the last, it is not the least. Normally, this restraint is taken as giving alms to monks and others, who have renounced worldly life. But its real connotation is wider. Atithi 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.
Manubhai Doshi, Chicago, Il
(Offering acceptable pure foods etc. to the monks at the appropriate time and place is called the disciplinary restraint for the laymen.)
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,
Samansuttam
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.
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 part
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 using or giving away is charity or donation and is known as to make proper arrangements for food and other require- Dän. All the religions extol the virtue of Dän, but Jainism ments of the guests. That is exactly what is forbidden to lays special emphasis on that by giving it the first place the monks. If they accept anything specially made for them, among the four foremost attributes of the house-holders. It they become subject to the violation of vows taken at the is also considered highly rewarding in the present and the time of renunciation. The scriptures therefore specifically subsequent life. There are various types of Dän. For inrestrain them from doing that. The chapter 26 of stance, giving food is Ähärdän, giving clothes is Vastradän, Uttaradhyayan Sutra states that monks have to go for alms giving books is Jnändän, giving eyes for replanting is during the third quarter of the day, when the house-holders Chakshudän and extending fearlessness is Abhaydän. All of might have finished their meals. It is so laid because the them can be broadly classified in following four categories. monks were supposed to get food out of what remained after laymen's lunch.
In our tradition, the concept of Vaiyävrutya, also known as Veyavachcha, is closely associated with this discipline. By Vaiyävrutya we generally mean rendering service to the monks and nuns. Such servicing is usually extended also to the persons observing austerities. The concept of Vaiyävrutya 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.
1) Ähärdän: Literally it means offering of food. But by implications it includes offering of drinks, clothes etc, which are vital for survival. There are numerous examples in religious books showing that by offering food to monks with the sense of sincerity, ordinary people gained immense happiness in the subsequent lives. Most of the scholars cover the offer of shelter also in this category, while some others consider it a part of the fourth category.
12/JAIN DIGEST Spring 2005 www.jainelibrary.org