Compendium of Jainism: XIV ►Eleven Pratimas or Stages of Progress In A House-Holder's Life

We have seen that the vows which a layman is required to practise are intended to purify him in mind and action. Mrs. Stevenson has however observed that "the twelve vows were shaped in accordance with the fixed idea of all who hold the doctrine of Karma that, though it is well to do good, it is better to do nothing……^[1] This is a gross misconception of the ethics which requires a layman not only to be good in himself but good to others as well. He ought to conduct himself In life in such a way as would endear him to all creatures by his love and affection. He must contribute to the material well-being of the society by his vow of aparigraha. The rules of conduct are practical; they have been so framed as to avoid personal and social conflicts in life.

A layman who is desirous of attaining to greater heights in ethical and spiritual progress can do so by regulating his way of life. The word "Pratimā" is used to designate the stages of ethical progress in a house-holder's life. By treading the path of progress, his soul gains in purity and acquires capacity for spiritual advancement. The stages are closely connected with Guṇa-vratas and Śīlavratas, the Aṇuvratas being basic to the life of Jaina layman. Though there are slight differences in the nomenclature of some of the Pratimās between the Digambara and Śvetāmbara enumerations, there is no real difference in the content of the entire scheme of 'progressing series'. The Pratimās are like eleven rungs of a ladder; a layman desirous of progress must mount the ladder step by step until he reaches the top, that is, the highest stage of spirituality as a layman.

The house-holder must possess the right attitude and be free from all misconceptions. He must be free from all the trans­gressions of samyaktva and be free from attachment to worldly pleasures of every kind. He must be a devoted worshipper of the Pañca-parameṣṭis and possess unflinching conviction in the tenets preached by the Jinas. Such a house-holder is Darśina-pratimādhāri.

The house-holder observes the twelve vows, that is, the five aṇuvratas, the three guṇa-vratas and the four śikṣā-vratas. There should be no transgressions of any of them. The practice of these vows should be free from the three Śalyas (defects): Maya (delusion), Mithyā (perversity) and Nidāna (desire for worldly benefits). He who observes the vows in this manner will be called a Vrati.

3) Sāmāyika-pratimā

The layman turns round in four directions and performs salutations. He is not attached to the body and deos not aspire for worldly prosperity. He meditates by adopting any of the two postures and maintains the purity of his activities.

This is a stage in which the aspirant practises Sāmāyika in the manner prescribed by the Scriptures. It consists of intro­spection and meditation for self-purification. Samantabhadra, however, adds that the practice should commence with prayer and salutation to the Jinas and be observed thrice every day. The Śvetāmbaras hold that the practice is restricted to meditation for the purpose of purification of the soul leading to spiritual progress.

The details of this vow have already been discussed- Fasting should be observed on four days in a month, commencing on the mid-day previous to the date of fast and ending with the mid-day of the succeeding day of the fast. The entire period has to be spent in prayer, study of scriptures, meditation and hearing of religious discourses-

A kind-hearted house-holder should abstain from eating roots, fruits, vegetables, tubers, green leaves, shoots and seeds which are not cooked. He should not trample upon any growing plant. He should also refrain from serving such food to others. In brief, he should avoid eating any uncooked or insufficiently cooked food-stuffs. According to the Śvetāmbara books, this vow is ranked seventh in the list of Pratimās. Unboiled water as well as liquids that contain salts are prohibited. One who has reached this stage is called Sacitta-tyāga Pratimādhāri.

An aspirant in this stage does not eat or drink anything at night. He does not take food, water, tiffin or betel-nuts and leaves at night. Asadhara includes abstinence from sexual inter­course during day; he seems to "cover all inter-course unless during the ṛtu and expressly for the procreation of children."

According to the Śvetāmbaras, the sixth stage refers to abrahma-varjana-pratimā, the layman is prohibited from having not only sexual contact but also from being alone with his wife and engaging in conversation.

The house-holder who has reached this stage must not only observe complete celibacy considering at the same time that the sexual act involves activities of the impure human body. He should put an end to all sexual desires also. He should desist from being alone even with his wife and recalling to his mind past experiences of sexual life. He should not take food which is likely to strengthen his sexual desires; he should not use such dress and other scents etc. that are likely to attract the attention of women. He should not read books containing stories about immoral women, attend dancing shows or witness pictures that are likely to affect his mental purity. The aspirant at this stage is called Brahmacarya Pratimādhāri.

According to the Śvetāmbara texts, abrahma-varjana pratimā is the sixth stage requiring similar restrictions on sexual life.

All activities like agriculture, commerce, trade, service, have to be avoided. He should have limitations on his own possessions and keep for himself just what is essential for his plain living. If he has children, he must give them all their shares; what is left with himself must be used for maintenance and charity in relieving others from their misery. He should efface all thoughts of attach­ment from his mind and remain pure and contented. The Śvetāmbara texts do not seem to prohibit "activity exercised indirectly through agents or servants for the sake of livelihood." The house-holder who has reached this stage is known as Ārambha-tyāga-pratimādhāri or Ārambhavinivṛtta Śrāvaka.

This stage contemplates the abandonment of all kinds of attachment and becoming firmer in the conviction that there is nothing that he could call his own. He should give up ten kinds of worldly possessions: land, house, silver, gold, cattle, grain, clothes, utensils, maid-servants and male-servants. Even in matters like food, shelter and clothing, he should have no anxiety, finding contentment in the thought that everything happens according to his Karma. He should keep with himself such simple clothing as is just enough and sleep in a room or any other solitary place. He should accept food, clothing, medicine etc. when given by his people of their own accord considering his needs themselves. If possible, he should spend his time in a temple. He should engage himself in reading scriptures, offer his worship and take food at midday. This stage is preparatory to the eleventh stage.

The Śvetāmbara texts use the words Preṣya-tyaga-pratimā to denote this stage. It requires the aspirant to lay down the burdens of worldly life and stop carrying on any activity through servants and agents. He reduces his requirements to the minimum and cherishes a longing for final release.

He must consider himself lucky as he would be free from fear, love, greed, or conceit which are the causes of Karma. He must conduct himself as if he has secured a release from all material possessions. Such a house-holder is called Parigraba-tyāga-pratimādhāri.

10) Anumati-tyāga Pratimā

A house-holder who has reached this stage would have given up ail his activities like trade and agriculture, his attachments to property and his concern with any of the family affairs. He should entertain no feelings of like or dislike towards food served to him. He should express neither consent nor dissent towards any of the activities or functions carried on by any of the members of his family. He is called Anumati-tyaga-pratimādhāri.

11) Uddiṣṭha-tyaga-pratimā

In this satage, the house-holder abandons his house and goes to an ascetic to receive the vows. He lives like an ascetic on alms served to him, with only a small piece of cloth round his loins. He severs his family ties. He is bare-headed and bare-footed. While begging for his food, he must observe complete silence. He should not accept invitations for food and should..not accept food which is prepared for him specially. He should take his food only once in the day from the hollow of his hand and stop taking it the moment he notices anything objectionable in the food (antarāya). He must observe fasts and penances according to his- capacity.

Uddiṣṭha-tyaga is the tenth stage according to Śvetāmbara texts. The eleventh stage is called the Śramaṇa-bhūta-pratimā. The layman in this, stage avoids food prepared for himself. He goes bare-footed. He keeps his head shaven or remove his hair by himself (loca), by tearing out. He has to carry a begging bowl and a monk's broom (rajo-haraṇa). He can beg food even from his relatives and eat only that which is permissible for an ascetic.

This is the highest stage of discipline for a house-holder. He abandons his family house and renounces everything that belonged to him. He takes vows from his ascetic Guru and goes to a forest or a lonely place for shelter. He wears only a piece of cloth and lives on food begged for.

An ideal house-holder passes through the eleven stages gradually by accepting the vows and observing the rules of discipline that are prescribed for each stage. The mind has to be prepared by strict observation of the requirements of one stage before passing on to the next one. it therefore follows that the progress which a house-holder can achieve would finally depend upon his own convictions and faith in the Jaina philosophy. Psychologically, there cannot be a sudden change in life from the stage of material attachments to one of renunciation. The eleven stages of discipline involving practice of rigorous mental and -spiritual austerities is quite practical and worthy of realization by every aspirant.

Amongst the house-holders who have reached the eleventh stage of Pratimā there are two classes, i. e. kṣullaka and ailaka. None of them would accept food specially prepared for him. The former may remain in that status without being finally initiated into the order of a monk while the latter is like one who is on probation as an ascetic. Both of them beg for alms but the latter normally dines after the ascetic whom he accompanies has finished his food. Both of them are to accompany the ascetic and render him all the services with the same devotion as vaiyāvṛtya. The former wears a laṅgoṭi (a piece of cloth to hide the nudity) and a white piece of cloth of three cubits in length and of single width, while the latter wears only a laṅgoṭi. The latter has to remove his hair by Ioca while it is open to the former to shave his hair. Both of them are to observe full proṣadhopavāsa on four days of the month. They are not expected to practise penance on a hill-top or engage in other rigorous austerity under a tree during rains or on the bank of a river. The ailaka has to eat from the palm of his hand. Both of them have to carry" a peacock's soft feather-bunch for cleaning the ground before sitting or sleeping. It is open to a kṣullaka to use a bow! for taking his food; he can sit down while taking his food.

The final stage of a house-holder is thus a preparation for asceticism. The highest point of house -holder's discipline has been reached and he has renounced everything that is his own including his kith and kin. He practically performs all the austerities and awaits his initiation into asceticism.

It would be obvious that the eleven stages are scientifically conceived. The graded steps have to 'be climbed one after the other only after the house holder has been firm in the preceding step or steps. The climbing commences with the Right Faith, and progress is achieved only when he is prepared to observe the more difficult vows and rules of conduct.