Samayik And Chaityavandan Vidhi

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 66

means unbroken. Thereby the aspirant means to convey that these five aspects should remain incessantly with him till the end of the life cycle.
The main part of the prayer ends here; but the aspirant wants to add something. He gives expression to that in the following two stanzas:
Värijjai Jaivi Niyanbandhanam Viyaräy Tuh Samaye Tah Vi Mam Hujja Sevä Bhave Bhave Tumha Chalanänam (3)
Meanings: Värijjai=forbidden, Jaivi=although, Niyanbandhanam=staking for the worldly reward, Viyaräy=detached Lord, Tuh=your, Samaye=books, Tah Vi=even then, Mam=to me, Hujja=be, Sevä=servitude, Bhave Bhave=every life, Tumha=your, Chalanänam=feet.
Translation: Detached Lord, although staking the wholesome Karma for the sake of the worldly rewards has been forbidden in your scriptures, yet let me have the servitude at your feet during every birth.
The terms Niyanbandhan and Samaye occurring in this stanza need some explanation.
Every activity, physical as well as mental, has its consequence. The wholesome activities are rewarded by gaining favorable situations and unwholesome activities by unfavorable ones. In other words, all the activities bear appropriate fruits. It is thus obvious that the wholesome activities like austerities and restraints would be rewarded by gaining highly favorable situations. Some people are, however, led by peculiar circumstances to ask for specific worldly reward in return for such activities. In Jain tradition that is known as Niyanun. Calling for such reward amounts to bargaining one's good Karma for gaining some extraneous benefit and is thus comparable to a stake in gambling. As a gambler is prepared to lose his stake, the indulging in Niyanun causes the consummation of one's wholesome Karmas that are virtually put to stake for gaining some worldly aspect.
The most classical example of such indulgence occurred during the 16th life of Lord Mahavir's last 27 lives. In that life he was born as prince Vishwabhuti. He possessed tremendous strength and was very proud of that. But being overcome by the disaffection for the worldly life, he had renounced and had become a monk. On account of the acute austerities that he was observing, he had become very weak and once he happened to fall down by the push of a cow. That time his cousin, who was behaving as his adversary, scoffed at his former pride. That provoked Vishwabhuti to stake his austerities for gaining the capability to kill the latter. Consequently, he was reborn in the 18th life as Triprushta Väsudev. During that life, he killed his adversary. Being, however, puffed with his prowess and authority, he indulged in so many wrong activities during that life that he had go to the seventh hell in the subsequent life.
Samay would normally be interpreted as time, but it also means soul. Anything pertaining to soul is also termed as Samay. On that very account the well known book on soul by