The Doctrine of the Jainas, Described after the Old Sources c11.22.4

c11.22.4

In any case, however, the guṇa-vvaya prove to be special forms of the anu-vvaya in which b 2 equally follows a 5. As compared with those mentioned up to now the Strengthening Vows are of a positive nature. By them the layman temporarily comes near to the monk and his conduct of life. 1. By sāmāiya the comm. understands the state of an inward balance without adding that it concerns an act of devotion to be repeated several times every day (§ 151).¹ 2. desavagāsiya stands for the self-limitation of one’s dwelling- and occupation- area which may not be transgressed by messengers, calls, signs, nor by the way of throwing objects across. 3. By the posahōvavāsa certain fasting days combined with night watches (posaham paḍijāgarette) are observed at least every fortnight in a special room called the posaha-sālā (comp. Viy. 553a; Jambudd. 3). 4. ahā- or atihi-saṃvibhāga means the distribution of gifts in which a.o. tricks of any kind excluding their acceptance are forbidden. To these twelve duties of a layman the texts (also Samav. 119b), and in conformity with them Umāsvāti in T. 7, 17, add the fasting leading to death which by its name of *apacchimā māraṇantiyā samlehaṇā jhūsaṇ’ārāhaṇā* indicates the high esteem it enjoys. This addition explains itself by the fact that in the *samlehaṇā* (or *sallehaṇā*), too, the layman puts himself on a par with the monk. It could not be admitted among the formal duties since, by its nature, it is voluntary (§ 165).