From Religious Books:
Jainism teaches that genuine happiness and peace of mind do not come from mere material progress. One needs to adopt a rational conduct to foster happiness and peace of mind in life. Remember that we can not practice rational conduct without rational perception and rational knowledge. Rational conduct for householders includes the five partial vows (ANUVRATs), the three augmenting vows (GUNAVRATs) and the four learning vows (SHIKSHAVRATs).(2) As an individual progresses in life, he/she develops rational conduct as well, practicing the above vows to an increasingly greater extent, and gradually approaches monkhood. Some acharyas have prescribed eleven grades of renunciation (PRATIMAs), which are like eleven steps that lead a householder to monkhood. These enable an individual to achieve a smooth transition from the life of a householder to monkhood. Acharya Samant Bhadra presents the eleven grades of householders in the following couplets.
What are grades of renunciation?
SHRAAVAKAPADAANI DEVAIREKAADASH DESHITAANI YESHU KHALU
SWAGUNAAH POORVAGUNAIH SAH SANTISHTHANTE KRAMVIVRIDHAAH |136|
The scholarly sages have prescribed eleven grades for householders. The attributes (virtues) of each subsequent grade increase by degrees, and naturally include all the attributes developed in the preceding grades.
The eleven grades are:
1. Rationalism (DARSHAN)
2. Vows (VRAT)
3. Equanimity (SAAMAAYIK)
4. Fasting (PROSHADH)
5. Avoiding live vegetables (SACHITTA TYAAG)
6. Avoiding eating at night (RAATRIBHUKTI TYAAG)
7. Celibacy (BRAHMACHARYA)
8. Renouncing occupational activities (AARAMBH TYAAG)
9. Renouncing possessions (PARIGRAH TYAAG)
10. Renouncing approval (ANUMATI TYAAG)
11. Renouncing instrumentality (UDDISHTA TYAAG)
AAVASHYAK CHURNI has presented essentially similar grades of renunciation with minor differences in sequence and names.(3)
These grades are in ascending order of difficulty like the grades in a school. Each grade includes all virtues inculcated in the preceding grades. Following these grades an individual gains control over passions, and progresses spiritually to finally reach the threshold of monkhood.
Rationalism (DARSHAN):
SAMYAGDARSHANASHUDHAH SAMSAARASHAREER-BHOGANIRVINNAH
PANCHAGURUCHARANASHARANO DARSHANIKASTATTVAPATHAGRIHYAH |137|
A householder in the grade of rationalism has inculpable rational perception, has little interest in the world or in his physical appearance or in material comforts, and is determined to follow in the footsteps of the five supreme benevolent personalities, namely, ARIHANT, SIDDHA, ACHAYRA, UPAADHYAAYA and SADHU.
Adopting rational perception, that is, cultivating a proper outlook toward life is the first step in our pursuit of spiritualism. We have to be free from any preconceived notions, blind faith, heresy and superstitions. It is commonly believed that one can avoid misfortune or misery through certain rituals. We do not believe in such concepts. We accept and follow what is logical. We understand that our worldly existence is the consequence of interactions between our souls and karmic matter, which, in turn, are the result of our own feelings of attachment and aversion. We believe that the soul is distinct from the body.
We worship VEETARAAG JIN, victors of passions who are beyond attachment and aversion, with the intent of cultivating their virtues. We believe that a perfect being does not have attachment or aversion and so he does not reward us for our good deeds or punish us for our misdeeds. We realize that worship of gods and goddesses who themselves are not free from attachment and aversion can not alleviate our suffering. It is our karma, our own feelings, thoughts and deeds, that can help. Whatever pleasant and unpleasant events occur in life are part of our worldly existence. One who has rational perception accepts this truth.
Vows (VRAT):
NIRATIKRAMANAMANUVRATAPANCHAKAMAPI SHEELASAPTAKAM CHAAPI
DHAARAYATE NIHSHALYO YOASAU VRATINAAM MATO VRATIKAH |138|
One who is free from the stings (SHALYAs that impede virtuous conduct) of intrigue, delusion and desires of future sensual pleasures, practices the five partial vows, and seven virtues (the three augmenting vows and the four learning vows) without any transgressions is said to be in the grade of vows.
The five partial vows include nonviolence, truth, non-stealing, purity of body and mind (partial celibacy) and non-possessiveness. The three augmenting vows consist of limiting one's field of activity, limiting needless activities, and limiting direct and indirect delectation. The four learning vows are periodic limit on the field of activity, practice of equanimity, partial or total fast, and service to the virtuous. A householder in the grade of vows observes these vows without any transgressions.(4) Having imbibed rational perception, the first grade of renunciation, the individual observes these vows without any desire of material gain in the present life or in the future.
Equanimity (SAAMAAYIK):
CHATURAAVARTATRITAYASHCHATUH PRANAAMAH STHITO YATHAAJAATAH
SAAMAYIKO DWINISHADYASTRIYOGASHUDDHASTRISANDHYAMABHIVANDI |139|
A householder in the grade of equanimity, with purity of mind, speech and body, observes equanimity in the morning, noon and evening for a set period of time with proper procedure, including giving up material possessions for the duration, being in a proper posture, and offering of obeisance three times in all four directions
It should be noted that equanimity is one of the learning vows. In fact, as some scholarly sages(5) imply, there is a special connection between the learning vows and the eleven grades of renunciation.(6)
Fasting (PROSHADH):
PARVADINESHU CHATURSHWAPI MAASE MAASE SWASHAKTIMANIGUHYA
PROSHADHANIYAMAVIDHAAYI PRANADHIPARAH PROSHADHAANASHANAH |140|
One who observes fasts four times a month (on the eighth and the fourteenth day of each fortnight), in the prescribed manner and with willpower, and devotes his/her time to study of scriptures and contemplates on the inner self is said to be in the grade of fasting. The eight and fourteenth days of each fortnight of the lunar calendar have been designated as sacred days (PARVA DIN).
Total or partial fasting is also the third learning vow indicating a close relationship between the grades of renunciation and the learning vows. By observing the learning vows, the votary experiences what is involved in the life of a monk. In the case of the eleven grades of renunciation, a votary takes resolute steps towards monkhood.
Avoiding live vegetables (SACHITTA TYAAG):
MOOLAFALASHAAKASHAAKHAAKAREERAKANDAPRASOONABEEJAANI
NAAMAANI YOATI SOAYAM SACHITTAVIRATO DAYAAMOORTIH |141|
A householder avoiding live vegetables is compassionate toward live plants and so he/she does not consume unripe fruits and vegetables, roots, tendrils, bulbous vegetables, flowers and seeds.
There is more violence involved in growing and harvesting certain fruits and vegetables than others. For example, eating a fruit that has fallen off a tree involves less violence than plucking an unripe fruit from the branch. Consuming certain bulbous vegetables entails considerable violence to living plants. A householder in the grade of avoiding live vegetables discreetly avoids consuming such fruits and vegetables.
Avoiding eating at night (RAATRIBHUKTI TYAAG):
ANNAM PAANAM KHAADYAM LEHYAM NAASHNAATI YO VIBHAAVARYAAM
SA CHA RAATRIBHUKTIVIRATAH SATWESHVANUKAMPAMAANAMANAAH |142|
Because of compassion for all living beings, a householder avoids consuming at night all kinds of foods such as cereals, liquids, solid foods, and semisolid foods like ice cream. A larger number of tiny living organisms is present in the atmosphere at night than during daylight hours. Thus avoiding eating after sunset and before sunrise minimizes the violence of these living beings. Further accidental killing or injury to larger living beings that are attracted by artificial light at night is also avoided by those who refrain from eating at night.
Celibacy (BRAHMACHARYA):
MALABEEJAM MALAYONIM GALANMALAM POOTIGANDHI-BEEBHATSAM
PASHYANNANGAMANANGAADVIRAMATI YO BRAHMACHAARI SAH |143|
Understanding that the human body is full of impurities, and it is a source of filth with an unpleasant odor, a householder in the grade of celibacy abstains from all kinds of sensual pleasures. Such an individual does not adorn his/her body and remains disinterested in sensual objects. He/she remains engrossed in enjoying the qualities of inner self.
It should be pointed out that partial celibacy is one of the partial vows. In this grade of renunciation, the votary observes total celibacy.
Renouncing occupational activities (AARAMBH TYAAG):
SEVAAKRISHIVAANIJYAPRAMUKHAADAARAMBHATO VYUPAARAMATI
PRAANAATIPAATAHETORYOASAAVAARAMBH-VINIVRITTAH |144|
All occupational and household activities such as service, agriculture and business involve injury to big and small living beings. So in the grade of renouncing occupational activities, a householder refrains from such activities.
The pursuit of livelihood entails some violence. All occupations like service, business and agriculture engender violence to a lesser or greater extent. Thus in preparation for renouncing the life of a householder, one retires from his/her occupation.
Renouncing possessions (PARIGRAH TYAAG):
BAAHYESHU DASHASU VASTUSHU MAMATVAMUTSRIJYA NIRMAMATVARATAH
SWASTHAH SANTOSHAPARAH PARICHITTA PARIGRAHAADVIRATAH |145|
In the grade of renouncing possessions, a householder gives up affectionate regard for ten kinds of external possessions, does not have feelings of possessiveness, does not have any wants, and enjoys contentment.
In this grade of renouncing possessions, the votary transfers his/her property to his/her beneficiaries. He/she still participates in the affairs of the family and society in an advisory capacity. However, having no affectionate regard, he/she is not affected by the outcomes of decisions implemented by others.
Renouncing approval (ANUMATI TYAAG):
ANUMATIRAARAMBHE VA PARIGRAHE AEHIKESHU KARMASU VA
NAASTI KHALU YASYA SAMADHEERANUMATIVIRATAH SA MANTAVYAH |146|
The grade of renouncing approval requires a householder to refrain from advising or approving others to indulge in any worldly activities such as business and marriage. Such an individual maintains equanimity about others' decisions and endeavors.
Renouncing approval is the next logical step for the votary who is moving towards monkhood. In this grade of renunciation, the individual does not indulge in making decisions regarding the family business and social work.(7)
Renouncing instrumentality (UDDISHTA TYAAG):
GRIHTO MUNIVANAMITVA GUROOPAKANTHE VRATAANI PARIGRAHYA
BHAIKSHYAASHANASTAPASYANNUTKRISHTASHCHELAKHAND-DHARAH |147|
A householder in the grade of renouncing instrumentality leaves his/her household, studies under a scholarly monk, keeps minimal clothes, and accepts the life of an ascetic. He/she endeavors not to become instrumental in any activities done by others. So he/she does not accept any food especially prepared for him/her or live in a place especially built for him/her. He/she does not ask for any special foods or drinks and accepts whatever is offered by the householders. He/she does not seek special favors or invitations or honors from others. He/she devotes most of his/her time in meditation and penance. He/she faces unfavorable situations, even calamities, with composure.
In conclusion, it should be emphasized that an individual goes through the above grades of renunciation voluntarily and with firm resolve, which comes from keen insight, study, experience and contemplation. In other words, self-realization is the key to this estimable endeavor.
Footnotes:
1. English adaptation based on RATNAKARAND SHRAAVAKAACHAAR, published by Shrimad Rajchandra Adhyatmic Sadhana Kendra, Koba, Gujarat, India, 1991. Back up
2. For details, please see Studies in Jainism: Reader 2, Chapters 13, 25 and 29. Back up
3. Jaina Yoga by R. Williams, published by Motilal Banarsidass, Delhi, 1983, page 173. Back up
4. These vows are presented in some detail in Studies In Jainism; Reader 2. Back up
5. For example, Pandit Ashadhar in his celebrated work SAAGAAR DHARMAAMRIT (The Code of Conduct for Householders). Back up
6. Jaina Yoga by R. Williams, published by Motilal Banarsidass, Delhi, 1983, page 181. Back up
7. For this reason, Jain monks and nuns are expected to refrain from indulging in community affairs and politics. - D. C. J. Back up
Acharya Samant Bhadra in RATNAKARAND SHRAAVAKAACHAAR:
Studies In Jainism: Reader 2, page 70