20. Lay followers in Jainism

According to the Vasudevahindi by Sanghadasa Usabha was the first propounder of the Jaina religion%; but Bharaha was the person who properly looked after the spiritual interests of the lay followers. He was responsible for codifying 1. Ibid., 61. 3. Vasudevahindi by Sanghadasa, 212. 5. Ibid., 11. 2. Ibid., 16, 187. 4. Ibid., 2540

519 S the teachings of the first sage in a book called Savayapannatti¹. stanzas - This text was originally of a hundred thousand of which only a fragment survived in later times the and dealt with subjects such as eleven padimas, rules pertaining to silavvayas, the right type of death, good birth, attainment of knowledge (bohilabha), and ultimately the way of attaining liberation (nivvanagamanovayadesanasara) 2. The Vasudevahindi by Sanghadasa also states that Bharaha was also responsible for bestowing the appellation mahana³ to the lay followers as also their division into three groups based on the practice of the vows on their part. These divisions comprised (1) those who practised minor vows, (anuvvayas) (2) those who practise minor vows and gunavvayas, and (3) those who practise minor vows, gunavvayas and sikkhavvayas. They were all marked by Bharaha by his kagini jewel with one, two or three marks along the vegacchiya to distinguish them from each other! 1. Vasudevahindi by Sanghadasa, 185. 2. Ibid., 184. 3. A popular etymology of the word has been put forward: 'Ma hanaha', i.e. 'do not practice violence' said Bharaha to the lay followers, and thereafter they were called mahangs. Vasudevahindi by Sanghadasa, 184. 4. Vasudevahindi by Sanghadasa, 184.

520 The Religion of the Upasakas : There was no basic difference in the religion of the Savayas and that of the Sahus as both these were laid down by the Jinas only. Both of them observed the same five wows%3B the difference was not in the essence, but in the degree (mahavvaya and anuvvaya) 1. The knowledge of Jivas and ajivas, which is the most basic principle of Jainism was common to both of them, so also the source of it, the suyos and the agamas². mas². Because of the difference between the degree of the practice of the vows the religion of the lay follower is called desavirati³ i.e. partial abstinence and the lay followers are designated as desaviraiya+. So also, because of this difference only, the monks get liberated earlier%3B while the lay followers, because of the lack of strictness in the 1. Ibid., In an allegory the mahavvayas are compared with five jewels while the anuvvayas with ornaments of gold. Vasudevahindi by Sanghadasa, 4. 2. samana puna mahavvayadhara anuvvaino savaga jbivajivahigamam bamdhamokkhavihanam ca agametti sue vi sahavo..... Tave duvalasavihe ke visesam ti Vasudevahindi by Sanghadasa, 24. , 3. Ibid., 4° 4. Ibid., 342.

520 521 observance of the vow acquire some kamma which delays their emancipation 1. In the fourfold congregation also they hold and secondary position and are expected to serve the monks, because of which they are also called samanovasagas 2 • The religion of the lay followers has been described in the Vasudevahindi by Sanghadasa It consisted of twelve tenets (duvalasaviha savayadhamma ) ³. These twelve tenets n 3. consisted of the five anvvayas four sikkhavvayas. three gunavvayas and It will be interesting to know the exposition of these as given in the Vasudevahindi by Sanghadasa The Five Anuvvayas : The five minor vows are also referred to as gihivasajoganiyama ma 4, i.e., vows which can be observed by a householder, Silavvayas 5 or $ ammatta. 1. Ibid. 3. Vasudevahindi by Sanghadasa, 326. 5. Ibid., 30. 2. Ibid., 240 4. Ibid., 12. gihivasajogasilavvayas were accepted by Ninnamiya, ibid., 172. So also by Amiyatea and Sirivijaya, ibid., 323. 6. Two nuns state that they had attained Sammatta in their last births. They are described to have accepted the five minor vows in the same context, ibid., 287. S Sammatta is the same as $amyaktva (skt.). According

522 The minor vows have been very well explained the with the help of stories 1 in the course of narrative of the Vasudevahindi by Sanghadasa These show how those who practise the vows are benefited%3B while others who do not, have to suffer. These stories reveal that the writer of the Vasudevahindi by Sanghadasa wants to u illustrate that not only in the religions life a lay the follower is benefited by the observance of five vows but also in his secular behaviour. to Jaina religion a householder is expected to observe right conduct (samyakcaritra) supported by right faith (samyakdarsana) and right knowledge (samyakjnana). See Cultural Heritage of India, Vol. I, p. 410. 1. The stories give one by one the bad effects of violence, speaking a lie, acceptance of things which are not given an to one, desiring other's wife or husband and acceptance of gifts in an improper way. Good effects of contrary behaviour are also given; Vasudevahindi by Sanghadasa, 294-97. I. Story of a trader who was beheaded as he killed the royal antelope, and of the mayamga who refused to kill the accused as he had accepted the vow of non-①bence. II. Story of two traders, Dharana and Reval, one of whom fulfilled the ordeal of balance (tula) as he was truthful; while the other, a liar, was punished, as he failed in the ordeal. III. Story of the village Chief Meru who was beheaded due to his committing a theft. theft. The story of Jinadasa who was falsely accused of

The three Gunavvayas : to 523 A The three gunavvayas which are referred in connection with the division of mahanas are (i) digvrata, (ii) (ii) desavrata and anarthadandavrata, as can be known from other sources. These vows prescribe a self-imposed restriction pertaining to the field of movement (digvrata) of a person, a further restriction of time in such restricted movement (desavrata) and a limit on one's personal property 1. By observance of these vows a lay follower goes a step ahead in his spiritual advancement. The four Sikkhavvayas : These are as follows: (i) samayika (ii) posadhopavasa, (iii) bhogopabhogaparimana and a IV. Story of the royal priest Karalapimga who was made to embrace a red-hot statue of woman because of his lust. Story of a goldsmith who refused the advances of a queen. C V. Story of two cowherds, carunamdi and Phaggunamdi, latter of whom was dismissed from royal services because of his differenciation in marking royal cattle. 1. The Vasudevahindi by Sanghadasa simply refers to the gunavvayas without giving details of these. the

524 (iv) atithisamvibhaga 1. These could be accepted a long with the minor vows by a householder when he is converted a and thus admitted to the fold as savaya, as is clear from the case of Namdana, ✓ son of a minister ster 2 • Accepting the Siksavratas, the lay follower, to some extent, lives According to samayika, a lay follower, the life of a monk. at least for a specific period in a day, mentally renounced the world and practised meditation. With posadhopavasa and bhogopabhogaparimana he spent on some occasions, some of his time in a posaha-sala and restricted his worldly enjoyments. The fourth Siksavrata expected a householder to share his food with pious uninvited guests (atithi), like the monks. Posaha : The Vasudevahindi by Sanghadasa gives two very good examples of lay followers who observed posaha. Samidatta, a trader who had been on a business tour to Camdanapura, was brought to her house by courtesam Anamgasena. He did not accept any sort of hospitality shown to him as he was observing the vow of posaha (posahio) ³. Another example is that of 1. Ibid. 3. Vasudevahindi by Sanghadasa, 294. 2. Vasudevahindi by Sanghadasa, 39.

525 as king Meharaha¹. He is referred to having been seated on a seat fit for posaha in the posahasala after removing the ornaments, and lecture to other kings on religion. He was tested, as regards his steadfastness in dhamma, by a jakkha with the help of a pigeon and a hawk 2. He was similarly tested as regards his adherence to the silavvayas by two queens of Isanimda when he was practising padima in the posahasala with a fast upto the eighth meal and with an intense desire to forbear the troubles (parisaha). After the completion of the posaha vow he again started enjoying the normal wordly pleasures 3. Veyavacca : to Sometimes, the savayas are referred in the Vasudevahindi by Sanghadasa i to have practised asteristies like veyavacca or the padimas. A son of a physician cures a monk of the disease of kuttha. He is described as sahuveyavaccapara+. Dadhadhamma practises veyavacca by offering edibles to a monk 5. We have already 1. The story of Meharaha is similar to the story of Sibi, who is celebrated in the Hindu mythology as one of the righteous kings, and in the Buddhist mythology as one of the Bodhisattvas. 2. Vasudevahindi by Sanghadasa, 337-38. 4. Ibid., 177. 3. Ibid., 339. 5. Ibid., 25.

526 referred to the instance of king Meharaha who practised padima posaha¹. Fasting: The lay followers were also allowed to practise to fasts. Ninnamiya is referred to have practised the cauttha, chattha and the atthama fasts². On the advice of a monk, lay followers also observed fasts like Kammava- (ca?)uttha³ and battisakallana 4 or dhammacakkavala 5. All these fasts were of the cauttha variety and consisted of sixty, thirtytwo and thirty seven cautthas respectively. Similarly a prince is said to have practised ayambila vaddhamana fasts. The eleven padimas also formed a part of the religion of the lay followers?. 1. Vasudevahindi by Sanghadasa, 339. 2. Ibid., 173. 4. Ibid., 336. 3. Ibid., 321. 5. Ibid.,326. 6. Ibid., 336. This penance lasts for fourteen years, three months and twenty days. 7. Vasudevahindi by Sanghadasa, 184, 236. They are (1) darsana (2) vrata (3) samayika (4) posadhopavasa (5) sacittatyaga (6) ratribhojanatyaga (7) brahmacarya (8) arambhatyaga (9) parigrahatyaga (10) anumatityaga and (11) uddistatyaga. p.cit., P.411. See Jain, H., Op.cit.,

527 Sometimes the fasts like cauttha, which formed the optional part of the routine of a householder, took the form of kamya practices. In these, the fasts were observed with a desire to fulfil a particular wish. For example, Dhammilla practised ayambila fast for six months as a result of which he was married to thirty-two beautiful • maidens 1 Prince Bhagirahi observed atthamabhatta to please Jalanappaha, the serpent god². As compared to the Vasudevahindi by Sanghadasa, we get very meagre information as regards the vows of the Jaina lay followers in the Vasudevahindi by Dharmadasa It is stated that while living with Uvvasi, Vasudeva accepts the vow of posaha as a part of which everyto day he used to pay a visit the place where son of Lord Adikara, probably Bahubali, attained supreme knowledge³. The lay followers as a part of their duty venerated the monks 4. As observed earlier, Jaina laymen were called samanovasagas. Whenever they approached a Jaina monk, they saluted him with veneration 5, in the manner of a disciple. With modesty and reverence a Jaina layman went thrice around the monk keeping him to his right and observed the proper mode of walking (iriyapadikkamto). 1. Vasudevahindi by Sanghadasa, 52. 3. Vasudevahindi by Dharmadasa, II.165b. 5. Ibid., II.8a. 2. Ibid., 304. 4. Ibid., II.80a. 6. Ibid., II.6b. For a similar description see also Vasudevahindi by Sanghadasa, 24.

528 The form of worship : Apart from the above mode of conduct, which more or less was concerned with the spiritual advancement, the layman expressed his devotion towards the Jainas by worshipping their idols, or symbols associated with them. The Vasudevahindi by Sanghadasa refers to Setthi Bhanu, who worshipped the Jinas in his posahasala with burning of lamps, and recitation of praise and mamgala 1. Sometimes incense was also burnt². The worship was performed in the house itself, as in the case of Bhanu, and in the temples also on auspicious occasions ³. In the later parts of Vasudevahimdi, however, we get more details about the mode of worshipping at a temple, in which several new elements seem to have come in, which reflect the contemporary popular mode of worship. is described below. This One had to approach the deity with all humility. Even the members of the royal family left behind their insignia 4, viz., the parasol and camaras and moved ahead with folded hands 5. 1. Vasudevahindi by Sanghadasa, 133. 3. Ibid., 23, 112, 140. 2. Ibid., 161. 4.Vasudevahindi by Dharmadasa, II.121a. 5. Kubera approaches the Jinapadimas in this manner. Ibid., II.55a.

529 While going for worship to a temple, a devotee carried with him a basket full of flowers; an incense burner (dhuvakaducchaga); another basket filled with fragnant pastes and incenses such as agallochum (aguru), camphor and musk, a box studded with jewels, and a pitcher of gold (kanagabhimgara)¹. The normal procedure of worship can be very well surmised from the description of the worship of the door performed by Vasudeva, He first of all cleansed the object of worship with a broom of peacock feathers (pehunakalava) and then over it poured water with a sprinkler (bhimgara). Over the object of worship, he then applied fragrant pastes, and fastened garlands of flowers. The i icense was burnt and infront of the image on the ground he made an offering (bali) which was sprinkled with water and strewn with 1. Gamdhavvadatta carried all these while going for the worship of Vasupujja in Campa. Ibid., 1.5b. In the place of dhuvakaducchaga and a golden pitcher, dhuvaghadiya and a silver pitcher also served the purpose. Ibid., II.120ab.

530 flowers¹. At the end of worship was a prayer to the god, which was also accompanied by a condemnation of sins (padikkamana) 2. It is significant to note that such a condemnation of sins was a part of discipline observed by a novice monk or a lay follower while approaching his preceptor³. There is also a reference to drums being beaten in the temples of the Jinas at the break of the day (jinabhavanappabhadugapadaha)+. These were probably to 'awaken' the god (as even is the custom to day in many Hindu temples. 1. After this ritual Vasudeva, holding the incense burner in folded hands, took an oath to open the door; Vasudevahindi by Dharmadasa, II.120a. The Vidyadharas while worshipping the great lake (mahahavada) offer incese, flowers, garlands and bali to the gods%;B Vasudevahindi by Dharmadasa, II.107b. Pabhavati, in worship, offers gamdhapupphamalla'lamkaras ; Vasudevahindi by Dharmadasa, I.45b. Before starting austerities to acquire lores, Vasudeva worships the deities with a bali, Vasudevahindi by Dharmadasa, II.19a. 2. Ibid., II,148a. 4. Vasudevahindi by Dharmadasa, II.174a. 3. VL(P), 24.

531 Forms of death and rebirth of a lay follower : The Savaga-hood was supposed to be the preliminary stage of the monkhood for the follower of Jaina religion. Still, if he did not rise up to his ideal much, he was expected to end his life by fasting, a way similar to that of a monk: Vasudevahindi by Sanghadasa gives an example of a person who merged deep into the sea of vices, becoming in his next birth the presiding deity of Jambuddiva. He was so reborn because at the end of his life he had fasted up to death __ in a valiant manner, i.e. met the death of a wise man. Similar cases of death on the part of a monkey and a baffalo, resulting in their attaining higher types of births, have also been referred to 2.