If I have been guilty of any wrongdoings pertaining to this sixth vow, then I request to be forgiven and my sins nullified. I might have resorted to violence of this vow by sending letters, messengers, telegrams, telephones, or by ordering goods. I might have entertained thoughts in my mind about exceeding the limits. Even though I had set limits, I might have been crazy about and purchased, used, or traded in foreign goods instead of the goods produced in my own country. I might not have restricted the limit related to direction though it was possible to do so, and continued to act against the vow.
I might have violated the limits concerning higher or lower spaces, the limits regarding East, West, North, or south spaces, or I might have increased the limit in one direction while curtailing other limits, or gone along the road forward, even after suspecting that the limit was reached. I reflect on and confess wrongdoings regarding the seventh vow of restriction of consumption and enjoyment of things.
If I have been guilty of any wrongdoings related to the seventh vow, may my sins be forgiven and nullified. I might have consumed animate things, or used inanimate things which were in contact with animate things. I might have consumed partially cooked things, or things cooked in cruel way, or something in which there was little to eat and more to be discarded, like the stalks of sugar cane, custard apples, and berries, etc. I might have eaten some fruits which are not supposed to be eaten after the designated time, or I might have made a river, or a lake water muddy by jumping around or swimming in a swimming pool, lake or river.
I might have used silk garments, or might have worn for pleasure garlands, wreaths, chaplet of delicate flowers, or sprouted green barley shoots, which provide refuge to innumerable living beings. Also, I might have taken with pleasure and temptation the drinks like tea, soda, lemon, ginger, raspberry, and coke, etc.
I might have prepared or have gotten prepared dishes of various tastes and flavors for the relish of the tongue and praised them much while eating them. I could have eaten or made someone eat a thing which had lost its color, smell, taste, and texture, or which was mossy or molded. I might have gotten my shoe-soles nailed, tacked, or horseshoe applied. I might not have restrained in any one of these observance, and might have adulterated something, or might have unknowingly used it.
If I have been guilty of any wrongdoing in respect of the fifteen type of trades which involve more sinful activities, I reflect on and confess for committing sinful businesses. I may have prepared or operated furnaces for the making of lime, bricks, pantiles or charcoal, which are produced in a furnace, a potter's furnace for baking earthen wares, or furnaces of blacksmith, corn- parcher, wine-dealer, cloth-printer, goldsmith, coppersmith, confectioner, or a dyer, etc. I may cut green trees off, or have plucked fruits and flowers, or I have cut the branches of plants, or have dug out the roots and bulbs; or have carried out the profession of a vegetable dealer, a woodcutter, a gardener, etc.
I may have fermented wine, indigo, leather, or fermented for preparing sweets like jalebi, halva, etc. I might have had businesses related to bulls, camels, horses, donkeys, mules, or male- buffaloes, and they may have been tortured or not attended rightly. I might have broken open the layers of the earth with a plough, a harrow, a crow-bar, or a spade, etc. I might have traded in elephant tusks, nails, tortoise-shells, rhinos, or in the bones of cows, buffaloes, etc. I might have pursued the vocation of a barber, or a butcher or traded in bipeds or quadrupeds, or dealt in the hair of the yak, or in wool, feathers, furs, fatty clothes, or leathers.
I might have had businesses in meat, wine, fermented palm-juice, honey, butter, animal oil, ghee, varnish, fat, jaggery, white sugar, gelatin, celluloid film products, etc. I might have traded in poisons like arsenic salts, opium, etc. I might have conducted sugar-cane or cottonseeds press, or worked on machines like lathes mills, oil mills, flour mills, presses for cotton-bales, pounding machines, textile mills, and gins, etc.
I might have a calf, or a horse; or pierced the nose and put a nose-string in the nose of a camel, a bullock or a male buffalo, or cut off the tails of dogs and horses, or split the ears of dogs or goats, or made marks on cattle by branding them; or pierced the ears of children; or made men eunuchs or emasculate. I might have fire to a forest thinking that it will lessen the burden of mother earth, or that it will make the movement of people more easy, or that the earth will yield a better crop, or that new trees would thrive there, or that the danger of thieves, burglars, etc.
I might have caused lakes, ponds, and deep water-pools to dry up by setting them on fire. I might have caused wells or swimming pools to be emptied; or put poison, caustic salts, etc. I might have broken the banks of lakes, or made canals to reap richer harvests from farms or orchards; I might have employed water-wheels to water the saplings planted in the orchards or gardens.
I might have done businesses to bring up and sell beasts and birds like dogs, cats, cocks, hawks, and partridges. I might have conducted immoral traffic, by employing eunuchs, call-girls, dancers, and wicked persons; or maintained animals, or wrestlers for sport and amusement; or encouraged and made strong sinners by giving them monetary help. I reflect on and confess wrongdoings pertaining to the eighth vow, to restrain from objectionable or sinful activities which are more than necessary for one's own needs, or for that of his family.
If I am guilty of any wrongdoings of this eighth vow, then I request to be forgiven and my sins nullified. I might have indulged in talks that would arouse passions or sensuality, or done gestures like a lascivious person, or carelessly uttered impertinent words. I might have collected, arranged, or manufactured harmful or violent machineries or other things, which were more than what were needed for myself.
Day and night, I might have noticed the faults of others, censured others, desired for someone's wealth. I might have been delighted to see someone's misery, or been sorry to see someone's happiness, or wished for someone's victory and the other's defeat. I could have been worried at the thought of the calamity coming from a wicked enemy or from the disfavor of the king. I might have resorted to lamentations and beat the chest due to the separation caused by the death of my relatives like wife, son, brother, nephew, parents, or wife's relations.
I might have shed tears and resorted to heartbreaking wailing, on account of the sorrow due to the destruction of my prosperity and good fortune. I might have been disturbed on the manifestation of diseases like leucoderma, cancer, heart disease, diabetes, or stroke. I might have been distressed, or been anxious day and night, or noticed the faults or others, or abused them. I might have smittened my head in frustration, or been uneasily anxious, or thought of the sensual pleasures worthy of the king of the heavenly angels.
As the reward for my vows I might have wished to be king of heavenly angels, an emperor, or an angel. I might have practiced self-restraint or austerities with a desire to destroy some particular enemy or a country. I might have felt happy to see someone die, or I might have been determined to obtain kingly powers and destroy an enemy or to enjoy various sensual pleasures after getting royal affluence. I might have shown the path of violence by presenting false scriptures and fancies, or supported wrong path or hypocrisy, or thought of robbing people of their wealth by conspiring with or seeking the help of robbers or gangsters.
I might have fancied to increase my popularity and importance by piercing the heart of the enemy with a bow, an arrow, a spear, a dagger, a sword, or a gun. I might have wished to enjoy the status of a king after acquiring strength and valor and capturing big castles, swimming the ocean, and the enemy to bow down at my feet. I might have found pleasure in possession, or I might have mocked at the ugly or the humpbacked.
I might have been proud of my caste, family, or felt a sense of disgust on the dirty clothes of a monk, or mocked at the poor on seeing their old and tattered dress. I might have shown agony and anguish or weeped or beaten my head for separation of desirous things or persons, or to discard undesirable things or persons. I might have been constantly thinking about and planning about how to do things such as beating, killing, or murdering any one, or to commit such sins as violence, falsehood, or theft.
I might have kept open the containers of liquids like oil, ghee, water or juices, or kept lamps, or stoves burning, or kept the dishes of leftovers of foods, or urine, or walked over the ground stained with excretion, and phlegm, which are the natural source for minute organisms to grow. I might have thrown the excretion or sputum on the road so that others may crush these minute organisms under their feet. I might have walked on greenery or clay, and scattered them on the road so that others may crush them under their feet.
I might have walked over and crushed the small insects like ants and flies. I might have sat on the seeds of sweet or slimy things like berries, gundas, date, or thrown such seeds on the road so that they may have gotten crushed by others.
I might have plucked leaves while walking or thrown everywhere harmful things like hot water, fire, caustic salts, or crushed the eggs of birds or small animals like a wall lizard, the fruits of a banyan tree, the blossoms, flowers or fruits of a mango or tamarind tree.
I might have covered up anthills, broke up beehives, and tied swings on the branch of a tree. I might have let rise the passions by consuming intoxicating substances like opium, heroin, and marijuana. I might have resorted to ribaldry, or acquired black arts like enchantment, hypnosis, or fascination. I might have forecast omens, or forecast auspicious time for initiating sinful works, or cheated people by resorting to deceit and cunning, or caused fear in others out of fun or curiosity.
I might have deceived or distressed, or laid false blames on others; or thought of killing myself or someone else out of anger. I might have thought of being united with the agreeable and to be away from the disagreeable. I might have resorted to lustful talks, increased idleness or carelessness, or failed to practice religious activities in spite of means of my ability, or obstructed others to do religious practices or activities.
I might have destroyed the materials for religious practices. I might have raised animals, hunting dogs, or wild cats, with a wicked intention; or put birds in a cages; collected deadly weapons, like swords, spears, daggers, axes, spades, crowbars, plough-shares, pestles, grinding mills, mortars, spindles, arrows, knives, sickles, or guns. I might have acquired weapons or given to someone else, or asked for them, after mending and making them ready, and felt happy about it, and became happier after giving them to someone else; and thus done such acts of giving harmful things.
I might have unwisely given advice to do sinful businesses, or to dig the earth, or to construct step-wells, wells, or houses; to accumulate cows, buffaloes, horses, or bullocks. I might have given advise to people to do unworthy businesses, or arranged the people to get married, or to produce fire or gas by a machine. I might have advised to cut or chop trees, or to set fields, orchards, threshing floors, the heap of crops, or a forest on fire. I might have given orders to remove the weeds, to bake bricks, or to make the potter's furnace; and thus advised to do businesses in the fifteen type of sinful trades.
I might have given advice to commit sin in several ways by preparing foods and drinks, preserving pickles, cutting vegetables, washing clothes, or digging the earth. I might have thus punished my soul by being guilty of committing sinful acts in these four ways though not for self-interest. I reflect on and confess wrongdoings concerning the status of equanimity of mind, Samayik Vrat, the ninth vrat. If I am guilty of any wrongdoings of this vow, I request to be forgiven and my sins nullified. I may have kept the mind occupied in wicked thoughts, or used wicked speech, or done sinful physical activities while performing Samayik, or performed Samayik carelessly, or finished it before it was over.
Moreover, I might not have properly known the nature of Samayik, i. I might not have maintained the steadiness of the body in the way it should be, or avoided the errors in keeping such steadiness. I might not have sat in one position, in steady posture, or kept my eye sight steady in reading religion, meditation, or listening to sermons.
Instead, I might have stared here and there, or resorted to unsteadiness of attention, eye sight, speech, or passion during Samayik. I might not have studied, listened to, or reflected on the scriptures. I might not have done contemplation, kept a steady posture, or recited Navakar Mantra during Samayik, even though such things are to be done.
On the contrary, I might have attended to and worried about other matters, done adverse talks like gossiping, censorious and slanderous talk, or talked about businesses and occupations. I might have instigated disputes and discord or carried on the settlement of and discussions on worldly matters. I might not have done the things which are supposed to be done in Samayik, or attempted to climb up the ladder of the feeling of aloofness.
I might not have even thought of how I can attain purity of mind, as well as soul. I might have allowed my mind to roam about anywhere and everywhere, or thought about some businesses. I might have thought how come Samayik is taking such a long time to finish and might have finished in a hurry. I might have planned some worldly works during Samayik, or done it in such a way, that I could look after things around my house, or fondled my own or others' children, or welcomed a person who did not observe the vow, and indulged in curious talks during Samayik.
I might have cast a lustful glance here and there.
Darts of Deceit
Instead of reading religious books at the time of Samayik, I might have read books like novels, dramas, technical books, or even worldly newspapers, and magazines, etc. I might not have taken precautions and follow up necessary routines in carrying out the dispersion of urine or fecal material. I might have reclined against something, or kept the legs spread out or sat cross-legged, so as to keep one leg over the other during Samayik.
I might have slept, yawned, cracked the fingers, massaged my legs, or removed dirt off the body during Samayik. I might have violated any of the thirty-two lapses of Samayik, or might not have begun and concluded the vow ceremoniously, and performed it wearing lay follower's dress, or wished tea or snacks during it, or I might have coveted distribution of gift or praise; or performed Samayik with the desire to obtain this worldly or other worldly pleasures and enjoyments.
I reflect on and confess whatever wrongdoings I might have done with regard to the tenth vow, that is setting the limits in the six directions within which only I would do my things and how many things I would use or do for one day.
See a Problem?
If I am guilty of any of the wrongdoings of this vow, I request to be forgiven and my sins nullified. I might have ordered for something which existed outside the fixed limit, or ordered or sent for something outside the limit through an aide; or drawn attention of someone who was outside the set limits by calling, or by body gestures, or by throwing a pebble or something, and then got the things from outside set limits. I might not have known the nature of this vow.
I might not have restrained the set limits, in regards to material, directions, time and desire, though they had to be done. I might not have avoided the lapses of this vow. I might not have preserved the five restraints, or completed properly the scrutiny, or followed the fixed time. I might have concluded the vow before the fixed time was over, or I might not have made the determination to renounce whatever obstructed the pursuit of the vow.
I might not have observed the vow which was to limit the things like food or clothes, or other daily things, on a day to day basis. I might have used or desired food, water or juices, while I was fasting or had chauvihar. I reflect on and confess wrongdoings in respect of the eleventh vow, the Paushadh Vrat, in which for one or more days I gave up all worldly affairs and usually performed fasting, and lived like a monk. During the Paushadh Vrat, I might have become guilty of being careless in checking clothes or mat for living beings or not looking properly, or not examining or being careless while spreading mat or wearing the clothes for living beings or not removing the living beings carefully to a safer place; or being careless in checking for living beings or not looking properly, the place where urine or fecal material was being disposed off, or moving them to a safer place.
I might not have observed the Paushadh vow in right order, including fasting and other things in the right manner. Moreover, I might not have carried out the Paushadh for at least twenty-four hours or more, I might not have properly examined all the mouth-cover, special broom, my clothes or mat, or performed the meditation with motionless body position.
I might have indulged in talks about other sex, restaurants and food, town, city, country, or politics. I might have shown desire for food, sexual activities, or materialistic gain, or felt fear instead of doing religious activities. I might have slept during the day time, or indulged in useless talks and left aside the study of scriptures. I might have avoided removing ornaments. I might have kept the keys of the house or the shop. I might have observed Paushadh not as a purifying process, but as a result of a controversy of somebody not believing me as a religious person, and done without understanding what it is.
I might have shown anger or uttered proud words during Paushadh. I might have resorted to fraud, deceit, entertained greedy thoughts, abused someone, or resorted to levity in sight, speech and passion. I might not have done Pratikraman and scrutiny twice as needed. I might not have disposed of urine or fecal material with proper carefulness and as prescribed in scripture.
I might have gone out of the Paushadhsala bare at night or when it was raining, or might have wished to eat when hungry. I might have terminated the vow before the time is over, or might have found fault with the person who suggested me to observe the vow when beset with calamities, or might have ignored religious activities.
I might not have observed the vow with respectful devotion, or lost the faith as a result of the vow. I might not have observed the restrain to how many clothes should be kept, or might have used the mat which was as thick as a mattress. I might have used wooden blocks as pillows. I might not have served aged, weak or ill ascetic, who have observed Paushadh Vrat.
Instead of keeping a pleasant attitude, I might have felt anguish in the mind. I reflect on and confess wrongdoings related to the twelfth vow to offer alms to unexpected guests, such as Monks or Nuns, for which I had to follow certain criteria, of which I might have been guilty. I might have been guilty of putting an animate thing on top of inanimate things or an inanimate thing on top of animate things while offering alms, or offering a thing to a monk which was spoilt or fermented stale.
I might also have asked someone else to offer alms while I had been fit to do so, or I became proud or repented after giving donation. Moreover, I might have been partial in giving food and drinks to the monks and nuns, due to affection or respect for them, or might have been guilty of wrongdoings like preparing prohibited food for the monks. I might have insulted a monk when he had come at the doorstep. I might have discriminated among them by giving more to one and less to the other, or good to one and bad to the other. I might have felt unhappy while giving, or have avoided monks after seeing them at the doorstep.
I might have sent them away to other's house, or made them wait, or made them leave after waiting for long time. I might have deliberately made a monk accept alms or done so through temptation, or given something considering them to be a garbage place, or I might have forgotten to think of a monk at meal time. I reflect on and confess whatever wrongdoings I might have been guilty of, concerning the religious fast unto death.
If I am guilty of any wrongdoings of this act, I request to be forgiven and my sins nullified. I may have been guilty of wishing for this worldly happiness like obtaining the position and the luxuries of an emperor, or of the other world like obtaining the position of head of all angels, Indra, and divine luxuries; or of desiring to live long in a supposition that if the fasting lasted longer I would get more respect and adoration; or of wishing for death due to inability to bear hunger and thirst; or of desiring of sensuality in that state.
Again, even after accepting fast unto death, I might not have gotten completely rid of attachment for the body, material, family, friends, the possessions I had. I might have started the fasting unto death without asking all the beings to forgive me, and my forgiving them, or without attenuating the passions or curbing the sense organs, or controlling the mind, or losing the temptation for the happiness of this or the other world, or for fame and renown.
I might not have carefully checked the place for the disposal of urine and excrement, or might have used a bedstead, quilt, or mattress as a bed instead of using a bed of grass. I might have not begun fasting after sitting in a crossed-legged posture and facing the north or the east. I might have been careless to turn away from sins in spite of taking the vow in all nine ways. These nine ways are: I might have wandered about the result of the fasting unto death when overcome by troubles like disease, or I might have laid the blame on the person making or suggesting me to undertake fasting, thus adulterating the flawless state of mind.
I might have started fasting unto death without analysing whether this is the right time for me or not, or whether I am fit for it or not. I might not have done it even though there was a right time for it, or might not have cherished the desire for it nor kept faith in it.
I might have prevented someone doing fasting unto death even though he was fit for that, or have mocked at or ignored him. I reflect on and confess any sinful wrongdoings related to penance of a long or short duration. In spite of ability, I might not have performed the twelve penances consisting of six external penances, viz. If at all I had practiced them I might have done so with the hope and the desire of this worldly or other worldly happinesses, or done so in some other hope, or with the hope of getting fame, or in imitation of someone, or done it out of jealousy, or to do harm to someone.
I might not have performed penance in spite of favorable circumstances, or performed it just for fulfilling an oath taken before a god, or to get rid of worldly misery. I might have felt proud after performing the penance or resorted to self-praise after performing it. I might have performed it to show off someone, or asked for the reward of the penance, or done it in a spirit of disrespect, or performed it in more or less without understanding its exceptions.
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- Lions Head, Four Happiness: A Little Sisters Story of Growing up in China.
- The Darts of Deceit by Wilf Nussey | | THE BIG THRILL.
I reflect on and confess wrongdoings related to energy or strength. If I am guilty of any wrongdoings of this matter, I request to be forgiven and my sins nullified. I might have been guilty of dissipated the energy or strength of the mind through sinful activities of the mind, or the energy or strength of speech through untruthful activities of the speech, or the energy or strength of the body through wicked activities of the body.
From my birth until today, and in previous lives, if I have been guilty of breaking or offending against any vow, whether I took it or not; knowingly or unknowingly; either by day or at night, by physical nature of activity, place, time or desire either partly or wholly; if I have been guilty of thinking of committing sins, of preparation for the commission of such sins, of attempting to commit such sins, or of actual commission of the sins, or otherwise, been guilty either by thought, speech, or action, or made someone else guilty or approved of any such lapse or guilt, then keeping the infinite Arihants, the Siddhas, and the revered Kevalis as my witnesses, I wish to be forgiven and the sins nullified.
I reflect on and confess if I have any doubt regarding the faith in the path of the Tirthankar. I might not have known those; one to infinite expressions which have to be known or I might not have avoided those expressions which are to be avoided. I might not have respected those expressions which have to be respected. The path laid down by all the 24 Tirthankars is one and the same, uncontradicted, unbroken, there is no other better course and it is the only course capable of extracting the darts in the form of karma by removing several miseries like birth, old age, and death.
It unfailingly brings welfare and it is the only path for achieving accomplishment, and liberation. There is not the least doubt about the fact that their commands should be obeyed with heads bent. Many souls treading along that path have attained liberation, have achieved the end of misery. One should have the right faith in it, should be appealed by it, and have conviction in it and liking for it. Out of insufficient understanding, I might not have kept proper faith in it, or I might have lacked conviction in it. I might not have been touched by it, or I might not have obeyed the command of the Jina.
I might not have made any attempt to go along that path, or I might have striven to go along a wrong path. I might have kept less faith, made less exposition or felt less appeal than is due to that path. I might have disregarded the Dharma of the Tirthankar, or ignored the path. I might have experienced liking for sinful activities and dislike for religious activities.
I might have doubted or misinterpreted the path shown by the Jineshvar, or I might have shown the liking for some other religion who does not go as far. I might have believed in superstitious things as my savior, or I might have accepted unworthy people as my teacher, or accepted unworthy religion as my religion, or accepted God instead of myself as my savior. I might have been deceptive in carrying out my worldly or religious duties. I might have felt egoistic with arrogance and pride. And, I might have felt attachment for the agreeable passions, and hatred for the disagreeable passions.
I reflect on and confess my failure to think of the three ambitions, which are: When shall I get rid of possessions from minimum to maximum of it? When shall I give up living as a householder, and resort to monkhood? And the last, regarding death: I wish I can accept fast until death and die laying in one position without anybody's help, or with help of someone to change my laying down position, or while I am moving around. I might not have cherished these three ambitions at night time before going to bed; if at all I had done so, I might not have cherished them.
I might have been careless in doing so, or might not have maintained faith during such thinking. I wish to be forgiven and my sins nullified. I forgive all the living beings of the universe, and may all the living beings forgive me for my faults. I do not have any animosity towards anybody, and I have friendship for all the living beings.
In this way, after saluting the 24 Jineshvars and completely reflecting on and censuring all sins committed by the three motives, and three yogas namely, the activities of the mind, speech and the body, retracting from sins and censuring despising and loathing all this I make my soul pure. In spite of such a cleaning, this soul may not become pure out of the influence of some sins.
I might have in any way offended living beings in this, or previous lives, or made them unhappy, separated them, robbed their property, betrayed them, resorted to fraud or deceit, broken a promise after giving it, destroyed some living beings after giving them hope, cheated them under the pretext of religion, led them astray, given them wrong advice, made them quarrel or dispute, or made them sustain a loss.
Thus, I might have been in many ways guilty, or failed to acknowledge virtues, done wrong to a benefactor, or failed to acknowledge an obligation for a good done to me.
Darts of Deceit by Wilf Nussey
I might have resorted to such animosity or opposition, or made someone resort to it or approve of it, by day or at night, either at right time or wrong time, with my thought, speech and action. I therefore, request them again and again to forgive me. I am guilty, forgive me for my offenses, pardon me. Inspire me with such good thoughts that I may not violate again against any living beings.
Now, I specially request for forgiveness from 8. These are thousand earthly beings, thousand water beings, thousand fire beings, thousand wind beings, 1 million individual bodied vegetable beings, 1. I might have killed or hurt any of these 8. I might have cut, pierced, distressed, or harassed them; and moreover, I might have inflicted illness upon them by the activities of the mind, speech or the body.
Again, I might have caused harassment, or distress to any of them. So keeping as my witnesses the infinite Arihants, the Siddhas and the revered Kevalis I again and again request to forgive me. Now, I apologize and request for forgiveness from the relatives and friends for any offense I might have done to them. Please show mercy to this offender, that is me, and forgive me. O Jain brothers and sisters! You are chaste, fair, obliging, kind, religious, noble, fortunate, remover of others' misery, endowed with 21 virtues.
If I have shown lack of politeness or devotion to you, then with folded hands, and humbleness, I again and again request you to forgive me. I wish, I could be as offering and compassionate as you are. O my kind, merciful and revered Gurudev! You are the savior of the drowning, you are like a big voyager ship who make people cross the stormy world, you are the renouncer of the affluence which you actually had, you are the lover of virtues, you are a great recluse, you have observed the five great vows, the five limits, and the three restrains, and you are the performer of all the twelve type of penances.
Your virtues are immeasurable. How can I describe them with my slight intelligence? You have done infinite favor on me, and you have given vision to this blinded one. You led me along the path of true religion. By giving support to me, you saved me who was fallen. I am not able to completely repay your favors. Beloved, all that's in the world, John says, is lust of the flesh, lust of the eyes, pride of life.
Satan is the god of this world system. These fiery darts will always affect one of those three areas in our lives. You can see every one of those areas expressed in the temptation of Jesus in the wilderness. We would be foolish to think that's not what's going to be appealed to in our lives. Now when these fiery darts are being hurled, you've got to catch what's going on here. Weaponry as it was changing throughout the ages started off in some of the early shields, of course, depending on where you were culturally. Some of them were nothing more than wicker baskets that were woven to protect themselves.
This is some of the first armor that people had. People would just wrap themselves in breastplates made of reeds woven together, and then we know that many would use animal skins. Some would have the wicker baskets and others would take animal skins and put them on a wooden frame, and that would become the shield.
As metallurgy began to increase, in the days of Rome this caused these shields to be much more effective. The whole purpose of the fiery dart was to set the shield on fire, and they would have to discard this shield. These fiery darts are not to kill you; they're to get you to discard your faith, to stop trusting in God. They're not meant to kill you; they're meant to distract you.
They're meant to cause you to become more vulnerable through lack of preparation. We look at things and say, "That won't kill me. That didn't say that they were going to be quenched the moment they hit. A lot of us panic when the darts are there, the fire is blazing, the smoke is bellowing.
We panic and turn to the world, turn to the flesh, turn and run, when we're to have our feet shod with the preparation of the gospel of peace, immovable because of our trust in God's presence and power.