Spiritual Discipline and Practices in Jainism

Author(s): Bhagchandra Jain
Publisher: Z_Vijyanandsuri_Swargarohan_Shatabdi_Granth_012023.pdf

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equanimity and freedom from greed. A true follower of Jainism is also expected not to give weapons of violence, or to take interest in other's dispute, supply poisons, fire, rope whips or other such objects as ma lead to violence.
Gunavratas are of three types, i.e. Digvrata, desavrata and anarthadandavrata. According to Kundakunda, digvratas are somewhat different, i.e. dikparimana, anartha-dandavrata, and bhogopabhogaparimana. Kartikeya accepted them and divided the anarthadandavrata into five. Umasvami replaced the bhogopabhoga with desavrata. Samantabhadra is followed by Asadhara, Medhavin, Sakalakirti, Kartikeya etc. and Umasvami is imitated by Camundaraya, Amrtacandra, Somadeva, Amitagati etc. The Svetambara thinkers generally accept the gunavratas as digvrata, bhogopabhoga and anarthadanda.
Siksavratas are of four types, according to Acarya Kundakunda, viz. Samayika, Prosadha, atithipuja, and sallekhana. In the Bhagawati Aradhana, the sallekhana has been replaced by bhogopabhogaparimanarata which is considered by Pujyapada as an independent vrata. Kartikeya accepted the desavakasika in place of sallekhana. Umasvami dividend it into four, viz. samayika, prosadhopavasa, upabhogaparibnoga parimana and atithisamvibhaga. Samantabhadra further changed and accepted desavakasika, samayika, vaiyavrtya, and atithisamvibhagavrata. Umaswami is followed by Jinasena, Amitagati and Asadhara, but Somadeva suggested dana in place of atithisamvibhaga. On the other hand, Vasunandi proposed somewhat different list, viz. bhogavirati, upabhogavirati, atithisamvibhaga and sallekhana. The Svetambara Acaryas generally accept the samayika, desavakasika, posadhopavasa and dana.
The Samayika, posadhopavasa, ratribhojana will be dealt with the pratimas. The charity (dana) has been discussed in Jaina literature to a great length. It is the giving of one's wcalth to another for mutual benefit." Charity is the vow prescribed for layman mostly under atithisamvibhaga. The distinction with regard to the effect of a gift consists in the manner, the thing given, the nature of the giver, and the nature of the recipient. The superiority of the giver lies in his being free from envy and dejection. The presence of qualities which lead to salvation indicates the superiority of
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