affection open, and through which suffering might enter our lives, and to abstain from action, lest karma should be acquired with all its penalties.
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; their aim is also to bridge over the gap between the lay and the ascetic life. The eleven Pratimā bring the approach still closer.
A layman who is desirous of reaching a higher stage in the upward path, or Ċauda Guṇasthānaka, than that attained by keeping the twelve vows will also keep the eleven Pratimā, which lead him gently on towards the point when he will be able to take the five great vows of the ascetic.
i. Darśana pratimā.
By the first, or Darśana pratimā, a layman undertakes to worship the true deva (i.e. a Tīrthaṅkara), to reverence a true guru, and to believe in the true dharma (i.e. Jainism). He also promises to avoid the seven bad deeds which are mentioned in a well-known Sanskrit śloka that may be translated thus:
'Gambling, eating meat, wine-bibbing, adultery, hunting, thieving, debauchery — these seven things in this world lead to the worst of hells.'
ii. Vrata pratimā.
He next promises to keep each of the twelve vows (Vrata); and when death comes, to receive it in absolute peace, and that he will perform Santhāro. (This, the perfect death, is called Samādhi Maraṇa.)
iii. Sāmāyika pratimā.
He goes on to vow that he will engage in Sāmāyika at least three times every day.
iv. Poṣadhopavāsa pratimā.
He also vows that he will observe Poṣadha at least six times a month (i.e. on the two eighth and the two fourteenth days of the moon, and also on the full-moon night and one dark night).
v. Saċcittaparihāra pratimā.
Again, with the object of never even taking vegetable life, the layman promises (Saċcittaparihāra pratimā) to avoid all uncooked vegetables, or cooked vegetables mixed with
