YJA Convention 1994 07 Chicago IL First

Author(s): Young Jains of America (YJA)
Publisher: Young Jains of America YJA USA

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devapuja at his home shrine, gives alms to begging mendicants, and then breaks his fast.
Voluntary abstinence from food and water contributes to a person's spiritual progress by reducing his attachment to the body. Less direct but equally important benefits result from the widespread practice of sharing one's food with others. This activity closely connected to the dana siksavrata, is called atithi-samvibhaga, sharing with guests. The term atithi literally means "no date"; such a "guest", therefore, is one who arrives without invitation, who is simply passing by the door in search of alms. In Indian society only those who are brahmacarins (celibate students) or who have renounced the world altogether are allowed to beg food. A normal householder must never do so; his position is to give, not take. In those cases where extreme poverty drives ordinary people into a beggar's role despite this cultural restriction, it is understood that alms will be offered them only out of compassion on the part of the donor; no great spiritual merit accrues to such charity, since householders are not considered "worthy recipients". Presenting alms to an ascetic, on the other hand, is thought to bring one closer to salvation. Thus can be understood the fact that, while most beggars thank the person who gives them food, in the case of feeding holy men it is the donor who expresses his gratitude. For a Jain, the inherent benefits of charity to a monk are increased by the holy man's conferring a blessing upon him each time a gift is received. (This blessing involves the same "may your righteousness increase" formula noted earlier with regard to guru-upasti.)
Hence the act of sharing food with a worthy "guest" has assumed the form of an important ritual among Jain laity. Only those who observe at least the mulagunas are "qualified" to engage in this ritual. The Jain medicant must therefore avoid begging at any household, whether Jain or Hindu, not confirmed in the basic practices of the Jina's path (not observing strict vegetarianism). Although arithi can refer to any medicant, it is ordinarily understood by the Jain laity to indicate only those of their
own faith, who are held to be the holiest of ascetic and therefore most worthy to receive gifts. Whereas non-Jain medicants may accept invitations, ask for specific foods, or eat that which has been prepared especially for them, the Jain monk or nun must eschew all such "lax" practices, arriving only "by surprise" and taking only "surplus" food. Jains claim superior status for their ascetic partly on the basis of these differences; even so, there is no doubt that many Jain households do in fact set food aside to be given as alms. This is justified by saying that the layman can not know in advance which monk or nun will come to his door; hence the food has not been made for anyone in particular, and the medicant's vows are not violated.
The actual presentation of alms is a rather simple matter. Shvetambar medicants, as we have seen in an earlier chapter, carry begging bowls and may not eat in the home of the donor. They are received at the door with respect, brought into the house (but not the kitchen), and offered suitable food and water by the householder and his wife together. The couple makes obseisance both before and after the actual offering is given. Finally the monks, who invariably go on their begging rounds in pairs, are escorted to the door. They proceed to other houses until their bowls are filled, then return to the monastery to eat. Digambar monks, ksullakas, and the ailakas, on the other hand, carry no bowls and visit only a single house each day. As one of them approaches, the householder (who knows that the medicant in his neighborhood will pass by his residence) stands outside his door, takes a few steps in the holy man's direction, bows, and says: "Salutations to you, sir. Please stop." This offer may or may not be accepted, since Jain monks make it a point to avoid visiting the same house too often (which would deprive other families of the great privilege of alms-giving). It is also common for them to make some arbitrary decision, prior to setting out on begging rounds, that aims not only to ensure impartiality but also to maintain the "surprise" or "uninvited" element in their appearance at a particularly man's door. This involves such resolutions (abhigraha) as "I will
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