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The First Steps on the Path
321
the rite of the avaśyakas is addressed either to the ācārya or to the guruni, the spiritual mother; this varies according to communities. 19
Master, what fruits accrue to the jiva [from the practice of] vandana? Through (the practice of) vandana the jiva destroys such karmas (as determine birth in) an inferior social milieu and acquires (such karmas as determine birth in) a noble family; (such a jiva) is loved by all, its behests are respected, it arouses
favourable sentiments (towards itself].20 The text of this āvaśyaka is a compilation characterised by exquisite moderation; one can distinguish four parts:21
- Permission to approach the guruņi; this permission being granted, the sādhvi touches the right foot of the guruņi with her forehead and hands.22
- Then the sādhvi respectfully asks her the following questions:
has she passed a good day (or night)? is her inner pilgrimage proceeding well?
19 i) The Mūrtipūjaka sādhvis perform the great vandana only to the acārya. Moreover, since at the time of this rite, they are on their own, they have always one or several sthāpanācāryas in their midst, as a symbol of the presence of the ācārya ( III P 481), and they group themselves around them for the rite. ii) The Sthānakavāsi sādhvis perform this vandana to the acārya, when present, and also to the guruņi. iii) The Terapanthi sădhvis turn to face the place where the acārya is located and address to him the lesser vandana; they next do the same to the leading sādhvi in the group (they do not have a guruņi); cf. P 429.
20 vamdaņaeņaṁ bhaṁte! jive kim jaņayai? vamdaņaeņam niyāgoyam kammaṁ khavei, uccāgoyam nibaṁdhai, sohaggam ca ņam appadihayam aņāphalań nivvattei, dāhiņabhāvam ca ņam jaņayai. US XXIX,10.
21 The word guruņi may replace ācārya where indicated.
22 In the case of the ācārya these tokens of respect are expressed in the mind only; the sädhvis do not touch the fect cither of the acārya or of a muni.
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